BX 



I. 

THE 

AUCHINSAUGH COVENANT, 

WITH THE 

ACKNOWLEDGMENT OF SINS; 

AND 

ENGAGEMENT TO DUTIES. 



II. 

SHORT ACCOUNT 

OF 

OLD DISSENTERS. 



IIL > 
EXPLANATION AND DEFENCE 

OF 

THE TERMS OF COMMUNION 

OF THE 

REFORMED PRESBYTERIAN CHURCH. 



REPRINTED BY ORDER OF SYNOD. 



BELFAST: 

PRINTED BY STUART & GREGG, GUARDIAN OFFICE, 
108, HIGH-STREET. 



MDCCCXXXV. 



/ 

if 35 

I. 



THE 

NATIONAL COVENANT, 

AND 

SOLEMN LEAGUE AND COVENANT; 

WITH THE 

ACKNOWLEDGMENT OF SINS 

AND 

ENGAGEMENT TO DUTIES ; 

AS THEY WERE 

RENEWED AT AUCHINSAUGH, NEAR DOUGLAS, 24th JULY, 1712. 

WITH ACCOMMODATION TO THE PRESENT TIMES. 



COMPARED WITH THE FIRST EDITION, 171*2. 



Psalm lxxvi. 11.—" Vow, and pay unto the Lord your God." 

Isaiah xxiv. o._'« The earth also is defiled under the inhabitants thereof; because they have- trans 
gressed the laws, changed the ordinance, broken the everlasting covenant." 

EzEKiF.t xvii. 18.--" Seeing he despised the oath by breaking the covenant, when, lo, he hud given 
his hand, and hath done all these things, he shall not escape." 

Timothy ili. 3.—" Truce-breakers "— or Covenant-breakers, 



INTRODUCTION. 



Covenanting with God is the most signal honour to which a 
people or nation can be exalted in this world ; but no nation, 
under the New Testament dispensation, seems to have been 
more eminently honoured in this respect than the kingdom of 
Scotland. So soon as our land emerged out of darkness, and 
attained the light of evangelical truth, our renowned ancestors, 
of all ranks, entered into various covenants, to maintain the true 
religion, betwixt 1557 and 1582, in opposition to all the idolatry 
and errors of the apostate church of Rome. The chief of these 
was the National Covenant of Scotland, which was subscribed 
by the king and his household in the year 1580, and by persons 
of all ranks, 1581. 

After lordly Prelacy had gained the ascendency over the true 
Presbyterian religion about forty years, the Second Reformation 
commenced 1638, and gradually advanced until 1649 inclusive. 
During that memorable period, great things were done in our 
land, which we ought ever to keep in grateful remembrance. 
1. The National Covenant was renewed, in which all the idola- 
trous rites of Popery are formally abjured, and by the subscrip- 
tion of it, the Five Articles of Perth, viz., kneeling at the Lord's 
Supper, private communion in that ordinance, private baptism, 
confirmation of children, and observation of holy days, the gov- 
ernment of the kirk by bishops, and the civil places and power 
of kirkmen, are declared to be unlawful. 2. The Solemn 
League and Covenant of the three kingdoms, Scotland, Eng- 
land, and Ireland, was framed and sworn, in which our ances- 
tors, for themselves and posterity, engaged to maintain the true 
reformed religion ; and to endeavour, by all lawful means, to 
eradicate Popery, Prelacy, superstition, heresy, schism, pro- 
faneness, and every thing contrary to sound doctrine and the 
power of godliness, as plants not planted by their heavenly 
Father. 3. The Westminster Confession of Faith, as approved, 
limited, and explained by the Act of the General Assembly of 
the Church of Scotland, 27th August, 1647, Sess. 23, and the 
Larger and Shorter Catechisms were composed, as a summary 
of evangelical doctrine, extracted from, and confirmed by, the 
Holy Scriptures. 4. Christ's alone supremacy over his church, 

a 



ii 



INTRODUCTION. 



set by his Father over his holy hill of Sion, and given by him 
to be Head over all things to the church, which is his body; 
together with her intrinsic right to call, adjourn, and dissolve 
her Assemblies at pleasure, whether the civil magistrate give 
his sanction or not, was expressly asserted by the church. 5. 
The Divine right of Presbyterian church government, as the 
only form revealed in the Word of God, in opposition to the 
idolatrous forms of Popery, the superstitious hierarchy of Pre- 
lacy, and the sectarian confusion of the different orders of In- 
dependency, was legally established according to Scripture rule. 
6. Patronage, that great evil which robs the Christian people 
of the privilege of choosing those pastors who are to take the 
oversight of their precious and immortal souls, was legally 
abolished, and the church restored to that liberty wherewith 
Christ hath made his church and people free. 7. The Estates 
of Parliament also enacted, that all kings and princes who shall 
reign over this realm shall solemnly swear to observe and de- 
fend the true reformed religion, according to the Word of God; 
and by and attour the foresaid oath shall declare, by his solemn 
oath and seal, his allowance of the National Covenant and of 
the Solemn League and Covenant, and obligation to pursue the 
ends thereof in his station and calling. — Collection of Acts, 
p. 141. 

These covenants (viz., the National Covenant and the Solemn 
League and Covenant,) constituted the formal marriage relation 
between Jehovah and the United Kingdoms, and were the con- 
dition of admission to office and privilege. On account of them 
we were called Hephzibah and Beulab, a land delighted in, and 
married to the Lord. While we were faithful to God, he was 
good and gracious to us, and allowed us eminent times of re- 
freshing from his presence. But when we forsook him, he also 
foisook us, and gave us up to counsels of our own, and we have 
vainly wandered ever since. By admitting the enemies of re- 
formation into places of power and trust — by the Public Resolu- 
tions — by submitting to the usurpation of Oliver Cromwell — 
and by the unhappy restoration of Charles II., without any se- 
curity in favours of the true religion, our gold became dim — 
our most fine gold was changed. A bloody persecution com- 
menced against the friends of the reformation, which raged with 
great violence twenty-eight years. Our solemn covenants were 
disregarded, their obligation denied, and the deeds themselves 
ignominiously burnt, in London, Edinburgh, and Linlithgow. 
By authority, the taking or the administering of them was de- 
clared to be sedition and treason ; and defending them by word 
or write was accounted criminal in law. All Acts made in their 
favours, or in favours of the work of reformation between 1638 
and 1650, were rescinded, and such black oaths, bonds, tests, 



INTRODUCTION. 



iii 



and indulgences were imposed, as ensnared and polluted the 
consciences of all who accepted of, or agreed to them. About 
18,000 Presbyterians are supposed to have suffered persecution 
in one form or another, by imprisonment, banishment, tortures 
and death, from 1660 to 1668. The principal heads of their 
sufferings may be reduced to three. 1. Refusing to renounce 
the covenants, and to declare it unlawful to enter into deeds of 
that kind without consent of the civil magistrate. 2. Denying 
the king's supremacy over the church, according to Act of Pari. 
16, Nov. 1669, in which it is enacted, asserted, and declared — 
" That his Majesty hath the supreme authority and supremacy 
over all persons, and in all causes ecclesiastical, within this 
kingdom ; and that, by virtue thereof, the ordering and dispos- 
ing of the external government and policy of the church doth 
properly belong to his majesty and his successors, as an inherent 
right to the crown," &c. 3. Refusing to acknowledge the au- 
thority of the Duke of York, as he was a professed Papist, an 
open enemy to the true religion, a tyrant over the liberties of 
the nation, and a violent persecutor of the faithful friends and 
followers of the Lamb. The pious Mr. James Ren wick was 
the last who sealed the church's testimony with his blood on a 
public scaffold, and triumphantly entered into the joy of his 
Lord. 

The nation, weary of the tyranny and oppression of James 
VII., agreed to dismiss him from the throne, and to invite 
William and Mary, Prince and Princess of Orange, to come 
over and assume the reins of government in these kingdoms. 
At their accession, the nations did not improve the opportunity 
afforded them, to have church and state settled according to the 
Word of God, and to the reforming laws of the land ; but left 
the covenants and work of reformation buried under the infamous 
Act Recissory. Our renowned ancestors entered their public 
protestation against said settlement, both civil and ecclesiastic, 
at the market cross of Sanquhar, because the king was not a 
professor of the true religion ; — did not take the covenants, ac- 
cording to the established law of the nation ; — was engaged by 
his coronatiou oath to maintain Prelacy inviolable, to the latest 
posterity, contrary to the second commandment and Solemn 
League and Covenant ; — was vested with a sinful headship over 
the church, in being declared head over all persons and causes, 
civil and ecclesiastical ; — and established two forms of religion, 
as agreeable to the inclination of the people, though in direct 
opposition to one another, without any regard to the Holy 
Scriptures, as the alone rule of either; — because many of the 
constituent members of the Convention of Estates had an active 
hand in murdering the precious saints of God during the late 
persecution ; — and because the Parliament of Scotland read, 



iv 



INTRODUCTION. 



judged, voted, and ratified the Westminster Confession of Faith 
for the whole Church of Scotland, without consulting with her, 
more or less on the subject, which was gross Erastianism. They 
also dissented from and protested against the ecclesiastical con- 
stitution, because the ministers who composed the first Assembly 
after the revolution were composed of the indulged and curates 
that had complied with the evils of the times, during the perse- 
cution : had taken some of the sinful oaths, bonds, tests, or in- 
dulgences, during that period ; and many of them grievously 
reproached the honest sufferers, so that they had no right to 
come near unto God to do the office of a priest unto him until 
they were cleansed, according to the purification of the sanctuary ; 
— they passed over the best time of our reformation and went 
back to 1592, when the church's attainments were not come to 
their greatest purity. 

By thus overlooking the steps of reformation attained to, 
between the years 1638 and 1650, they violated the Divine 
precept — " Whereto we have already attained, let us walk by 
the same rule, let us mind the same thing," Phil. iii. 16. They 
submitted to new ministerial qualifications, viz., the oaths of 
allegiance and assurance, substituted and imposed in room of 
the covenants, under ecclesiastical pains and censures, as depri- 
vation, suspension, and the like. Such qualifications, fixed and 
appointed by the civil magistrate for gospel ministers, as a 
condition of the exercise of their office, was injurious to the 
Headship of Christ, and to the intrinsic power of the church ; 
and was, in the very nature of it, downright Erastianism : and 
ministers tamely submitting to them, was a surrendering the 
church's rights to a foreign head, and discovered great want of 
fidelity to Sion's King. They allowed the king to call, adjourn, 
and dissolve their Assemblies at his pleasure, and sometimes 
without transacting any business at all ; and they complied with 
his command, to receive into their communion all the curates 
that would qualify according to law, without requiring any 
evidence pf repentance, or inflicting any censure upon them 
for their former corrupt and superstitious principles and 
practices. 

However, all things considered, little better could be expected 
from the state of the nation at that time. The most religious 
and faithful ministers and people had either been put to death 
or banished during the persecution ; and it could not be thought 
that the Laodicean compliers with the backsliding courses of 
that period would be honoured to build up Sion's walls, and to 
settle her on her true Scriptural covenanted foundation. These 
were not the materials proper for erecting anew the ancient 
Reformed Presbyterian Church of Scotland. After the death 
of that faithful minister and martyr of Jesus Christ, Mr. James 



INTRODUCTION* 



V 



Renwick, the surviving friends of the cause for which he suffered, 
came to be unhappily divided in judgment among themselves. 

As the sword of persecution was now sheathed, and external 
peace restored, it was natural to desire ease and quiet ; and 
those who should have been examples to the little flock of 
Christ, proved a snare to them. The truth of the prophet's 
declaration was verified — " The leaders of this people cause 
them to err." Their public teachers, Messrs. Shields, Linning, 
and Boyd, carried them down the stream of defection, and 
seduced them into a sinful compliance with the evils of the time. 
1. They encouraged them to take up arms to guard the Con- 
vention of Estates, many of the members of which had their 
hands deeply imbrued in the blood of God's dear saints during 
the late persecution. 2. They enticed them to raise the Angus 
regiment, and to join in a military association with malignants 
to a covenanted work of reformation, contrary to their professed 
principles, and to the express prohibition of Scripture — " Say 
ye not, A confederacy, to all them to whom this people shall 
say, A confederacy." Many of them repented of this action 
afterwards, and blamed Mr. Shields to his face for leading 
them into it. 3. They advised them to address William and 
the Parliament concerning their grievances about religion, which 
many of them had scruples in doing, as they were suspicious 
that William's principles were not favourable to the covenants 
and work of reformation ; and the more faithful part were afraid, 
that petitioning the Parliament might be viewed as an acknow- 
ledgment of the members of it as the lawful representatives of 
the nation, while the greatest part of them were disqualified 
from holding such an office on account of the active hand which 
they had taken in persecuting the faithful followers of the Lamb, 
and in destroying, suppressing, and subverting the covenanted 
reformation, and had given no evidence of repentance for their 
sinful conduct therein. 4. They induced them to enter rashly 
into the renovation of the covenants at Lesmahago, without due 
time to consider on the importance of the work, and to seek 
sanctuary preparation for sanctuary service — to ponder seriously 
the sins confessed, and the duties to which they engaged, which 
many of themselves regretted afterwards. 5. They exhorted 
them to join with unfaithful complying ministers, under a pre- 
tence of entering a protestation and remonstrance, and receiving 
a right to testify against every thing which they judged wrong, 
though the constitution itself was settled on an unscriptural 
foundation. 6. They carried as many of them as they could 
along with themselves into the communion of the revolution 
church, and landed them in the quagmire of Eras ti an ism. 

But the Lord still preserved a select few who did not defile 
their garments with these corruptions. Sir Robert Hamilton, 



vi 



INTRODUCTION. 



in the first General Meeting which he attended, held at Douglas, 
6th Nov. 1689, after his return from Holland, entered his pro- 
test against these and similar steps of defection and compliance; 
and, at a future meeting, refused to accept of a commission for 
drawing up a representation of grievances, and a protestation 
against defections, to be given in to a general meeting of minis- 
ters, and afterwards a General Assembly, in connexion with 
persons of such jarring opinions and practices : especially with 
Messrs. Shields, Linning, and Boyd, whom he considered as 
equally guilty, if not more so, than the complying ministers of 
the time. Sir Robert was justly held in estimation by the com- 
munity of Old Dissenters. 

He went over to Holland soon after the battle of Bothwell 
Bridge; and, during his residence there, proved of eminent 
service to the sufferers for the truth in Scotland. He acted as 
their commissioner, to represent their case, and solicit the sym- 
pathy of the church there : and, by his attention and fidelity, 
he prevailed with the Presbytery of Groningen to ordain the 
pious and faithful Mr. James Renwick a minister of the gospel, 
for the persecuted true Presbyterian Church of Christ in Scot- 
land ; and afterwards, as their delegate to the Presbytery of 
Embden, he induced them to ordain Mr. Thomas Linning a 
minister of the gospel for the same church. Some time after 
his return to Scotland, when the three teachers foresaid had 
deserted the noble cause which they had formerly espoused, 
and, by their advice and example, had drawn many into a state 
of apostacy along with themselves, Sir Robert stepped in and 
lifted up the testimony, as Mr. Renwick left it, and was the 
honoured instrument in the Lord's hand of collecting, out of 
their dispersed state, such of the old -sufferers as had escaped 
the general contagion and defection, and united them together 
in praying societies, for their spiritual improvement — and in 
correspondent and general meetings for managing their public 
concerns. Never do piety and faithfulness appear to have been 
more eminent among Dissenters than during this period : their 
private religious exercises by themselves, with their families, 
and in their societies, were refreshing and comfortable ; — they 
had frequently days of fasting and humiliation, for mourning 
over their sins, and those of a guilty land ; and, on these days, 
they expressed an ardent desire after the public ordinances of 
religion, and were very earnest in their supplications that the 
Lord would prepare, qualify, and send a faithful gospel minister 
to break the bread of life to them, and to discover unto them 
the reason why this great blessing was withheld from them. 

Sir Robert was apprehended and imprisoned in the Tolbooth 
of Edinburgh, for having an hand in publishing the Sanquhar 
declaration ; and was called different times before the council, 



INTRODUCTION. 



vii 



but he declined them as competent judges, because they were 
not qualified according to the Word of God and our solemn 
covenants. He would make no acknowledgment whatever of 
any thing wrong in his conduct, nor make any promise or en- 
gagement to act differently from what he had done ; and he was 
so honest to his principles, that, before his liberation, he gave in 
a most faithful protestation and declinature to the Privy Council 
and Parliament of Scotland— sent a letter of the same import to 
Sir James Stuart, the advocate ; and, upon coming out of the 
tolbooth, he left another protestation in the hands of the keepers, 
against his unjust imprisonment ; and showing his firm adher- 
ence to the cause for which he had suffered, declaring, at the 
same time, that his outcoming was merely on account of his 
finding open doors, and desiring his protestation to be inserted 
in the ordinary register. 

From his liberation to the time of his death, he contended 
earnestly for the faith once delivered unto the saints, and acted 
the part of a tender father and affectionate friend to the faithful 
few that continued witnessing for the truth ; and by his pious 
example and judicious counsel, he encouraged and exhorted 
them to attend seriously to the concerns of their souls, and to 
the genuine principles of the testimony which they held. After 
having maintained Christian communion with them for several 
years, and drawing near the conclusion of his life, he left a 
faithful testimony behind him to the cause and testimony of 
Christ, which is contained in the Christian's Conduct and in the 

Scots Worthies. He died in peace, 21st October, 1701 Aged 

51 years. 

After the death of Sir Robert Hamilton, not many years 
intervened until God sent them that seasonable gift, the Rev. 
Mr. John M'Millan, minister of Balmaghie, who, from the time 
of his ordination, showed a strong attachment to the covenanted 
principles of the Reformed Church of Scotland. The treatment 
which he met with from the judicatories of the Revolution church, 
and a vindication of his character and conduct against numerous 
misrepresentations, may be seen in the Appendix to Thorburn's 
Vindicicz Magistrates, published 1773, and in the Short Account 
of Old Dissenters, 1806. Many severe things have been pub- 
lished against him of late years, about Balmaghie business, when 
very few know the circumstances and motives from which he 
acted. As the pastoral relation had been fixed between him 
and the people of the parish of Balmaghie, he seems to have 
been desirous that they should embrace reformation principles, 
and the majority were greatly attached to his ministry, stood 
firmly by him, and kept him in possession of the manse, kirk, 
and glebe, for many years, in opposition to the tyrannical Acts 
both of church and state. The grievances of which he com- 



viii 



INTRODUCTION. 



plained in the church, they considered as grievances also. 
When he received and accepted a call from the community of 
Old Dissenters, about the year 1707, he, at the earnest request 
of his old parishioners, continued with them for a number of 
years. He is blamed for sitting in session with Erastian elders. 
He did sit in session with the elders of his parish, who were not 
come to the clear light of separating from the Established Church 
altogether ; but they were far from approving of any thing like 
Erastianism in her, and he wished to give time for examining 
into principle. . Insinuations have been made that his great 
motive for continuing with that people, was his lusting after the 
stipends of Balmaghie. This calumny confutes itself; if he had 
been a man greedy of filthy lucre, he would never have given 
up his comfortable habitation, and the legal stipend in that 
parish, for any thing that Dissenters could give him ; and, if he 
would have withdrawn his paper of grievances, he might have 
enjoyed all the emoluments annexed to his official situation for 
life. No judicious reason could be assigned why he should have 
given up such a profitable living, except a real regard to the 
reformation cause, and holding the testimony of a good con- 
science. Much against the inclination of his adherents in Bal- 
maghie, he left the parish altogether and came to Clydesdale 
about the year 1727, and spent the remainder of his life in 
dispensing Gospel ordinances in the community of Old Dis- 
senters, to their edification and comfort. 

Mr. M'Neil, preacher, joined with Mr. M'Millan about the 
year 1708. So soon as Old Dissenters were favoured with a 
Gospel minister and preacher to their satisfaction, they took 
into their consideration the obligation lying upon them, by vir- 
tue of our solemn covenants, to rescue them from the state of 
contempt and oblivion under which they had lien above fifty 
years. In their correspondent and general meetings they pro- 
posed setting about renewing them in a way suited to their cir- 
cumstances ; and after spending many days in fasting, humilia- 
tion, and prayer, in their private societies, for light and direction, 
they agreed that this was a duty which God called for at their 
hands, as they were now the only people, that held the testi- 
mony of the martyrs, who suffered for their adherence to the 
covenanted cause. They then set about the necessary prepara- 
tion, by encouraging one another to personal covenanting, and 
explaining the covenants, article by article, in every society; 
and the members were examined carefully, one by one, as to 
their knowledge of the contents of the deeds which they were to 
swear. On account of the great pains taken for the instruction 
of the people, by the more judicious members, by the elders, 
and by the minister and preacher whom they then had, it is 
probable that never any religious body of men entered into these 



INTRODUCTION. 



ix 



solemn transactions, and sware the covenants, with more judg- 
ment; and the impressions of that work continued with many 
of them to their dying day. 

Auchensaugh Deed has long deservedly held a distinguished 
place in the public profession of Old Dissenters. It contains 
the reasons which induced our ancestors, at that time, to enter 
upon the renovation of our solemn covenants, in a way adapted 
to their peculiar circumstances ; the manner of proceeding in 
the work; the seasonableness of it; the difficulties attending it; 
the encouragements to it; the vindication of it, as present 
duty ; and the obviating of objections raised against it, both as 
to substance and manner. The National and Solemn League 
and Covenant are next added, with marginal references, adapt- 
ing certain clauses to the peculiar circumstances of the Cove- 
nanters at that time, with an explicit Declaration at the conclu- 
sion of them (in large print), that they only sware them in their 
private station, in their genuine sense, according to the explica- 
tion and application thereof, in their present acknowledgment 
of the public sins and breaches of the same ; and in their en- 
gagement to duties contained therein, which did, in a special 
way, relate to their times, and were proper for their capacities 
therein. This acknowledgment, containing a particular enu- 
meration of the sins, whereby each article of the Solemn League 
had been violated, with an application of the Holy Scriptures 
to said violation, and the engagement to duties, in opposition to 
said sins, are subjoined. By this deed our renowned ancestors 
brought themselves and their successors formally under the 
obligation of the covenants, which the nations had broken and 
ignominiously burnt; exemplified how a small minority ought 
to adhere to public covenants under apostacy; distinguished 
the substance of the covenants from their accidents; brought 
the covenants and the breach of them to Scriptural test, by 
adding suitable texts ; and specified those sins, national, ecclesi- 
astical, and personal, which provoked God to plead a contro- 
versy with the whole land, and caused him to go to his place, 
to see if they would acknowledge their offences, and seek him 
early. They also engaged, in the strength of Divine grace, to 
perform covenanted duties, so far as competent to them in their 
different relations. 

The approbation of this transaction was a condition of admis- 
sion into the community of Old Dissenters, from the time that 
it was sworn; and, when the Reformed Presbytery was first 
constituted, 1743, it was formally established, and announced as 
a special term of communion, and continued so until the year 
1800, when it was united with the article acknowledging the 
obligation of the covenants, National and Solemn League, upon 
posterity. Still it was retained as a condition of church fellow- 

b 



X 



INTRODUCTION. 



ship, without the least motion to remove it from the terms 
altogether. 

Jn stating the reasons why our church ought to retain this 
deed in cur terms of communion, it is not intended to ascribe 
any improper motives to, nor to cast any injurious reflections 
upon, those who wish to remove it from its present place, and 
to class it among the deeds of general reference. Charity 
obliges us to believe that they are acting according to their views. 
Nor is it meant to insinuate that our brethren do not agree to 
the same truths here stated, taken abstractly ; — but, considered 
in the character of witnesses for the covenanted cause and testi- 
mony of Jesus Christ, the friends of this work think that we 
ought to connect the great substance of that deed with our reli- 
gious exercise at the Lord's Supper. And I fondly hope, that 
those who are acquainted with the earnest struggling, and 
faithful contending, which our forefathers had to get it carried 
through, and with the gracious discoveries of the Divine pre- 
sence which attended it, will feel disposed to retain it for the 
following reasons : — 

L As it was a signal attainment, and an eminent document 
of the church's faithfulness — a part of the faith once delivered 
to the saints ; and having received it into our public profession, 
as agreeable to the Scriptures, we ought to hold it fast without 
wavering, to contend earnestly for it — and, at a sacramental 
table, to be exercised about its contents, as it relates to the 
coming of Christ's kingdom and interest in the world. 

2. As it brings us under formal obligation to perform our 
part of the solemn covenants, after the nation at large has 
violated them, and prevents us from partaking with them in 
their sin of apostacy. As the covenants were the condition of 
admission to privileges in the reformation church, so we by this 
deed recognize them as the condition of admission to privilege 
in our church still. 

3. As it adapts the national deeds to the case of a minority 
desirous to be faithful to God, and conscientious in performing 
covenant-duties to a covenant-keeping God. However small 
our number, or however mean our situation in life, we may 
claim our marriage-relation by covenant to him, and avouch 
him, over the separated symbols of bread and wine, as our own 
God. 

4. We receive the Lord's Supper, under the banner of a 
testimony displayed for truth, of which this deed is a part. As 
witnesses for Christ, we profess to be grieved for the afflictions 
of Joseph, and to lament over the breaches of covenant, which 
offend a holy God and cause him hide his face from his ordi- 
nances and people, so that it is not with them as in months past, 
when the candle of the Lord shined upon them. As we ought 



INTRODUCTION. 



to have common friends and common enemies with Christ, we 
ought to oppose all backsliding courses which this deed instructs 
us to do. 

5. In this holy ordinance, his own people, when admitted 
into gracious nearness with God, and enjoying comfortable 
fellowship with him, have an opportunity of pleading with him 
on account of the low state of Zion, and praying for a revival 
in her bondage, that he would return to our long desolations 
where he had his habitation in time past, and yet make his Jeru- 
salem a praise in the earth ; and they plead, on the footing of 
his covenant with them, that he will be a covenant-keeping 
God. 

6. In this ordinance, we are warranted to plead for covenant- 
blessings, graciously annexed to covenant-keeping — Psal. xxv. 
10, and ciii. 18; and to pray that God would remember his 
covenant made with our fathers, and yet return to these cove- 
nanted lands and take up his habitation as in the days of old. 

7. As the breaches of covenant specified in this deed are still 
standing grounds of God's controversy, not nationally repented 
of nor turned from, we should be religiously exercised at the 
Lord's table, that we may have grace to keep clean garments 
in the midst of evil times, and be found sighing and crying on 
account of the abominations done in the midst of the land. 

8. Removing this deed from its proper place has a tendency 
to produce division in the church, which is too much divided 
already. Although no injury were done to truth by the pro- 
posed removal, there are many religious members of our church 
who know what exercises have been in her, on communion oc- 
casions, about the contents of this deed, that durst not consent 
to the alteration. 

9. It is a virtual condemnation of the conduct of our pious 
ancestors for making it a term of communion, and using it as 
such for a century bygone. If the deed were proved morally 
evil in itself, and we were certain that they had dishonoured 
God every time that they approached a communion table, with 
full approbation of the spirit and scope of it, it would be a very 
different thing; but no person, who knows what manner of men 
they were, will venture to form such a judgment of them. 

10. Removing this deed has a tendency to hurt all friendly 
confidence in church rulers. If they remove this deed now, 
they may remove another again, until none be left. No human 
composition can lay claim to perfection, and all the books of 
our subordinate standards require to be qualified, limited and 
explained. The Church of Scotland received the Westminster 
Confession of Faith with limitation and explanation. The mar- 
tyrs did the same, and our church has all along received the 
whole of her subordinate standard books in this way, and has 



xii 



INTRODUCTION. 



declared, in her testimony, the sense in which she understands 
them. ' 

With these views, it cannot reasonably be expected that the 
genuine friends of this work could, in their judgment and with 
a safe conscience, give their consent to pass sentence of perpetual 
banishment upon it from our terms of communion. A majority 
being against it, could not change their minds. Yet for the 
sake of peace in the church they could agree to any reasonable 
qualification, explanation, or limitation, that might promote the 
general good. 

It may by some be objected here — If the knowledge of this 
deed is of such importance, what is the reason that it has been 
so little read and known ? A. The fault of this greatly attaches 
to us who are ministers. Our fathers taught the contents of it 
in their ordinary ministrations ; and few sabbaths passed but 
the breach of covenant, idolatry, superstition, and other sins 
specified in it, were publicly exposed ; the judgments threatened 
in the Word of God against these sins were declared, and a 
warning was given to seek chambers of safety. In prayer, these 
sins were also confessed, and the pardon of them implored ; — in 
their table-services, they united personal religion with the glory 
of Christ's kingdom, so that the substance of this work was 
familiar to the members of our church. But since a generation 
of lukewarm Laodicean professors arose, who do not wish to 
hear any thing of a public doctrinal testimony for the kingly 
prerogatives of Jesus, real religion has greatly declined among 
us, and practical immoralitygreatly increased. Personal, family, 
and social religion are much neglected, and the public ordinances 
much despised; — tipling and drunkenness greatly prevail, and 
uncleanness (a sin long unknown in our church,) abounds noto- 
riously among us; — and have we not cause to fear that, living 
so long in the omission of the duty of public covenanting, has 
provoked God's displeasure against us, so as to give us up to 
counsels of our own, and allow us to wander after the sinful 
imaginations of our own corrupt hearts, and to follow the mul- 
titude of other denominations to do evil ? 

It has been objected against this deed, that it contains an 
engagement to pay no taxes, directly nor indirectly, to the pre- 
sent government. A. Although this has been often said, by 
both ministers and people, it is a great mistake. There never 
was such a sentence in it; nor is directly or indirectly ever 
mentioned along with paying taxes. Our forefathers well knew, 
that no government could exist without taxes ; but they distin- 
guished between those that were exacted for the immediate sup- 
port of government, and those that were imposed on the neces- 
saries of life. Themselves purchased salt, leather and ale, and 
used these as the creatures of God, to which they had a moral 



INTRODUCTION. 



xiii 



right by his own law, without asking any questions for con- 
science' sake, though these articles were taxed ; and they thought 
the Active Testimony people went to a right-hand extreme, when 
they imported and smuggled their salt and shoes from Ireland. 
The members of our church have never, since the revolution, 
paid tribute or stipend, as a matter of right, to the nation's 
rulers, civil or ecclesiastical ; but under protestation, that they 
had no other title to them than what the superior strength of a 
majority gives over a minority, when nothing respecting religion 
is concerned. Mr. Herle, prolocutor of the Westminster As- 
sembly, answers an objection similar to what may be stated 
against this. This payment is taken and will be used to an evil 
end. " But," says he, " that is beyond my deliberation, and 
not in my power to prevent ; it will not be avoided by putting 
them to force it from me, but rather more gain will accrue to 
them, if I stand out." It has been alleged that Dissenters 
would not pay taxes themselves, but hired others to pay them 
for them. This, no judicious man among them, acting in cha- 
racter, ever did ; and if any weak mind should have done so, 
this is nothing against the profession itself. Some satisfied their 
minds as to the payment of public burdens, such as the supply, 
minister's stipend, and schoolmaster's salary, by viewing them 
as onus terr& 9 or a burden on the lands ; and, whether paid by 
the landlord or tenant, that it was no debt of theirs. The land- 
lord paid nothing for it — the sum of it was deduced from the 
rental when he purchased the property, and he is only the 
holder of it, for the time being, in behalf of the possessors of 
the offices to which it is annexed, who have sufficient physical 
power to command it. If the tenant pay it, he has value for it, 
as he rents his land so much cheaper on account of these bur- 
dens. The great body of farmers, however, preferred a free- 
dom from these burdens altogether, and many landlords were 
disposed to favour them, as they had a scruple at paying them, 
and some do so still. 

I shall here add the opinion of the oldest reverend father in 
our church, when an objection was made in the year 1796 re- 
specting the inconsistency between Auchensaugh Bond and our 
Testimony, concerning the paying of taxes. Says he — " The 
Presbytery equally (as Auchensaugh people) disapprove of the 
constitution as Erastian and anti-covenanted, and of whatever 
in its own nature implies a real acknowledgment of them (i. e. 
the rulers,) as lawful; but they do not think that, submitting to 
public burdens, even though oppressive laid upon a people in 
common by a prevailing power, amounts to any more than a 
passive acknowledgment that might is on the side of the op- 
pressor ; and, therefore, whatever inconsistency may be in ex- 
pressions, there is no real and substantial difference or opposition 



xiv 



INTRODUCTION. 



between Auchensaugh work and the Presbytery's testimony. 
They are the same in their spirit, as appears from the particular 
and cautious explication given by the Presbytery, towards the 
conclusion of their testimony, which, if duly and impartially 
attended to, might contribute to remove our brethren's scruples 
on that head," 

It has been objected, that this deed engages not to go to law 
before the present rulers. A. Our ancestors were of opinion, 
that no person could go to law without recognizing the lawful- 
ness of the authority; but our testimony, p. 170, foot note, 
limits and explains this subject. I write with diffidence here, 
lest self-interest should lead into mistake; but I think it is pos- 
sible to apply to the rulers of any society whatever for redress 
of acts of injustice done by their members contrary to their own 
law, when there is nothing required that may either recognize 
the lawfulness of the society or of its rulers. But if differences 
can be settled by fair arbitration of honest men, it is surely pre- 
ferable, as there may be forms in fencing courts, loyalty of lan- 
guage in course of the process, and other involvements, that a 
judicious and conscientious Dissenter would find difficulty in 
approving ; and the less he is engaged in that way, so much the 
better. 

It has also been objected to this deed, that our forefathers 
were of anti-tolerant principles. A. Our ancestors, and all hon- 
est Presbyterians, were against all authoritative toleration of 
gross heresy, idolatry, blasphemy, and Popery, and were for 
restraining such as disturbed the peace of church and state, by 
opposing the covenanted uniformity. Such as know the situa- 
tion in which they were placed, are sensible that they had to 
build with the one hand, and defend the work with the other. 
They had both Prelacy and the Sectaries to contend with, and, 
both equally opposed the establishment of Presbytery, accord- 
ing to the Word of God. I am aware that punishing with civil 
pains has been much exclaimed against by Glass and his Inde- 
pendent brethren, by several ministers of the Relief Church, 
and by lukewarm Presbyterians in different churches. The 
following defence of our Reformers on that head has been made 
by a friend to the reformation cause. His opponent states that 
under all civil pains might be included confiscation of goods, 
imprisonment, banishment, forfeiting of life and fortune. His 
reply is — " I have heard it affirmed by such as are well ac- 
quainted with our Scots laws, that unless the law expressly de- 
clares death to be the punishment, or mentions the pains of 
treason, any other penalty, even the highest annexed to any 
Parliamentary statute, cannot be construed in law to amount to 
death ; and that, when the punishment is all civil pains, the 
judge is at liberty to proportion the punishment to the nature of 



INTRODUCTION. 



XV 



the crime and the quality of the offender ; and, therefore, where 
the covenant was enjoined under all civil pains, it appears to me 
that no more was intended than that the refusers of the covenant 
should not be admitted into places of power and trust, and this, 
I humbly judge, may be very well vindicated." After quoting the 
clause of the Act after all civil pains, he subjoins — " Here the 
reader may observe, that no higher penalty is decerned against 
such refusers than excluding them from voice in Parliament." 

The universal Sovereign of the world has a right to give 
laws, and to annex penalties to the breach of them, which no 
creature has a right to change. Our ancestors desired no more 
than that the open violation of God's law should be punished as 
that law requires, and they knew no right of conscience to au- 
thorize a man to trample upon the law of his Creator. — See this 
subject judiciously discussed in Wylie's Sons of Oil, pp. 48, 49, 
and in Brown's Letters on Toleration, 

In concluding this Introduction, I would seriously advise my 
brethren in the ministry, while I would also take the advice to 
myself, to observe the signs of the times, the visible symptoms 
of approaching judgments, and, as faithful watchmen on Sion's 
towers, to set the judgment-trumpet to their mouths, to cry 
aloud and not to spare, but to show Jacob their sins and Israel 
their transgressions, and to warn the wicked of the evil of their 
ways, lest they perish in their wickedness, and the Lord require 
their blood at the watchman's hand. Comparing our situation 
with that of Israel and Judah, we will find a strong resem- 
blance; and we ought to follow the example of the prophets in 
warning the generation of their danger. Breach of covenant, 
gross idolatry, shameful adultery, obstinate rebellion against 
God, wilful rejection of the Gospel, persecution of the servants 
and saints of God, and incorrigibleness under judgments, were 
the sins which procured the righteous judgments of God against 
his people. These same sins, with the additional aggravation 
of being committed under the clear dispensation of the Gospel, 
are raging among us. We are therefore called upon to warn 
the nations of their danger from the approaching judgments of 
God, except they repent, and turn from the evil of their ways, 
before it be too late; and to invite the people of God to come 
into the chambers of safety until the indignation be overpast. 
In this way, although the wicked die in his iniquity, we shall 
have delivered our own souls. 

I would also beseech the members of the church to study 
vital religion, and to make sure work of their own personal 
conversion. A form of godliness, without the power thereof, 
will be of small importance when you come to die. Be assured, 
brethren, it is not your being for or against the following deed, 
as a term of communion, that will evidence you to be the real 



xvi 



INTRODUCTION. 



friends of Christ. Many on both sides are ready to go to ex- 
tremes, and to calumniate the characters of one another, and of 
the ministers of religion, very wickedly. Severe, harsh, and in- 
temperate language, does no honour to either party. A good 
cause does does not need it, and a bad one cannot be supported 
by it. — Count the cost, and consider seriously, what is necessary 
to constitute you faithful witnesses for Christ and his truth. 
You must, 1. have spiritual life, without which you can perform 
no living service to God. 2. Knowledge of doctrine, principle 
and duty, from the Holy Scriptures, without which you cannot 
distinguish between truth and error. 3. Living faith in the at- 
tenement of Christ, without which you cannot please God. 4. 
Genuine love to God, without which you cannot obey his com- 
mandments. 5. You must make a scriptural confession of the 
name of Christ with your mouth, before men, by worshipping 
him in spirit and in truth, without which you cannot be his dis- 
ciples. 6. You must adorn all, by maintaining a conversation 
as becometh the Gospel of Christ, without which you cannot 
glorify God. I would rejoice to see our church composed of 
such members. I have no doubt that there are many such in 
her. I do not mean at all to degrade her. I believe our prin- 
ciples are better than those of others, and that our people are 
no worse. Still we need a revival m point of practical religion, 
and a more accurate knowledge of our public profession. — At- 
tend the ordinances of the Gospel with holy diligence, and en- 
deavour to profit under them. Esteem a soul-searching ministry 
highly, where the unbelief, corruption, enmity, deceitful ness, 
and desperate wickedness of the heart are laid open. This will 
prove of infinitely more consequence than a showy address, 
elegant language, theatrical gesture, vain boasting of boundless 
liberality and new-fangled innovations. These may please the 
carnal fancy, but can afford no relief to sin-sick souls. The 
apostle says, " My speech and my preaching was not with en- 
ticing words of men's wisdom, but in demonstration of the Spirit 
and of power." Great talents will not supply the place of faith- 
fulness to the cause of Christ. Mr. Shields seems to have had 
more depth of theological knowledge than Messrs. Cameron, 
Cargill, and Renwick, united together, and yet they were 
honoured to seal the testimony of Jesus with their blood, while 
Mr. Shields, after having drawn many after him into apostacy 
by sinful compliance, died in a foreign land, unknown and un- 
lamented. — Beware of association that may lead you aside from 
your received principles, or draw you into a confederacy with 
them that have said a confederacy against Christ and his cause. 
Union among Christians is a most desirable object when it has 
truth and holiness at the foundation. It is in the promise that 
God will give his people one heart and one way ; Jer. xxxii. 



INTRODUCTION. 



xvii 



39; and they shall see eye to eye, when the Lord shall bring 
again Zion, Isa. lii. 8. Then, and not till then, will the friends 
of Christ unite cordially together. In all proposed unions of 
different denominations, it ought to be seriously considered, if 
the grounds on which they were formerly separate be removed; 
— if either or both parties have changed to the better ; — if the 
corrupt parts of their principles, which led to the stating of a 
public testimony against them, be relinquished ; — and if nothing 
of this kind has been done, no union in the way of truth can be 
effected. In joining popular societies, we are to judge of their 
systems, not by feelings, or mere outward appearances, but ac- 
cording to the Holy Scriptures. We are carefully to examine 
if the constitution be according to the Divine Word ; — if the 
rulers be the open friends or enemies of the true religion ; — if 
the persons sent to dispense the ordinances of religion be sent 
according to the Divine Rule ; — if the ordinances dispensed by 
them be dispensed according to the Word ; — and if the effects 
produced be such as the Scripture accounts good fruits. If 
these be awanting, no inward piety, no common gifts or talents, 
no anxiety to do good, are sufficient to constitute a Christian 
minister. The Scripture does not say, How shall they preach, 
except they be pious ? except they be gifted ? except they be in 
earnest to do good ? but, How shall they preach except they be 
sent ? No rapturous emotions of joy, no awful feelings of terror, 
no common illumination of the -Spirit; not even being made 
partakers of the heavenly gift, or having tasted of the powers of 
the world to come, will certainly evidence the reality of religion 
in the soul, without spiritual life by union to Christ, a scriptural 
knowledge of God, in the revealed perfections of his nature, 
genuine faith in Christ, embracing him in all his offices, repent- 
ance unto life, and evangelical holiness. — It is a great gift to be 
able to try and discern the spirits whether they be of God ; for 
many false teachers are gone out into the world. Satan's 
ministers, transformed as the ministers of righteousness, have de- 
ceived many. O pray much, that you may be preserved from 
their corrupt influence. 

Let parents remember the solemn responsibility, which at- 
taches to them in bringing up their children, in the good old 
way of the Covenanted Reformation, according to their baptis- 
mal engagements. — Let children attend to the vows of God 
which lie upon them, to renounce the service of the Devil, the 
world, and the flesh ; to abstain from all appearance of evil, and 
not to touch, taste, nor handle, with the insnaring amusements 
of this degenerate age; but earnestly to pray that the Lord 
would give them the knowledge of the truth, as it is in Jesus, 
keep them from the paths in which destroyers go, and prepare 
them, by his grace, for his everlasting kingdom. — Amen. 

c 



xviii 



INTRODUCTION. 



The reason of publishing this deed at present is, on account 
of its scarceness, that the members of the church may have the 
opportunity of pursuing it with religious attention ; and may 
plead with the Lord at a throne of grace that he would have 
respect to his covenant, and keep his church and people faithful 
to himself in the midst of evil days. 

It is to be observed that the following work is now approved 
by the church, as it is qualified, limited, and explained in her 
public testimony. And, that it may be blessed for promoting 
the glory of God, and the peace and prosperity of Zion, is the 
sincere desire of 

THOMAS HENDERSON. 

KiLMACOLM, ? 

21th December, 1819. $ 

N.B. — The writer alone is responsible for the contents of the 
Introduction and Appendix. 



PREFACE. 



It is the ineffable product of eternal love and infinite conde- 
scension in God towards his rational creatures that ever he 
was pleased to make a covenant with them, and not to command 
and require obedience to his holy and just will, by virtue of his 
most absolute supremacy and rightful dominion only ; but even 
to superadd sweet and precious promises, as a reward of that 
obedience which he might of right have required, without 
giving any such incitements or persuasives to it. And as no 
tongue of men or angels is sufficient to express, no strength of 
imagination to conceive, no sublimity of intellectual faculties to 
comprehend the depth of that spring, and breadth of that ocean 
of unbounded love, which hath exerted itself in God's covenant- 
ing with man — yea, with sinful man, by means of a Mediator — 
so shall it always afford matter of wonder and admiration to all 
finite and intelligent beings to the ages of eternity, and shall 
never be comprehended by any but by Him whose understand- 
ing is infinite ; wherefore He, who is all-sufficient and self- 
sufficient, should invite, yea, press and entreat unworthy, indigent 
nothings, the sinful children of men, to such an incomparable 
degree of honour, dignity, and ad vancement as that is, to enter 
into a covenant relation, and come into a solemn treaty of peace 
and conjunction with Him, who is infinitely removed beyond 
all blessing and all praise. To have this invitation is indeed 
the honour and privilege of all within the visible church to 
whose ears the joyful sound of the glorious Gospel of Jesus 
Christ hath come ; but few are so wise as to accept and improve 
it. Many, too many, account themselves unworthy of this 
honour, and, by despising this privilege, and rejecting this 
dignity, deprive themselves of the greatest happiness ; but as all 
nations upon whom the day-star of the Gospel hath arisen 
have had the invitation to this duty, and all sound and real 
believers have actually participated of this honour, to have God 
making a covenant with them, and they striking hands with 
Him through a Mediator (which covenant is commonly termed 
the Covenant of Grace), so these three kingdoms of Scotland, 
England, and Ireland conjunctly, and Scotland by itself, as an 
independent nation, had, in an eminent way and manner, the 

A 



ii 



PREFACE. 



honour, above most nations in the world, to dedicate and sur- 
render themselves to the Lord, by a most voluntary, free and 
deliberate choice, and to come under the bond of a most solemn 
oath, in a most religious manner devoting their all to Christ, his 
interest and honour, the flourishing and thriving of his kingdom, 
the success of his Gospel, and reformation of his churches ; and 
openly avouching him for their Lord and Master, to the honour 
of his name and confusion of his enemies ; which Covenants 
National and Solemn League, though we look not upon them 
to be the same with the covenant of grace, yet we conceive of 
them, as a solemn superadded and new obligation, tying us to 
all the duties, as well of a particular Christian conversation, as 
these which tend to the public and national advancement of 
reformation in religion, whereof the covenant of grace is the 
spring and foundation. 

These covenants, as they were the effects and consequents of 
many remarkable and signal expressions of divine love and 
goodness, many singular mercies and deliverances vouchsafed 
to these nations as the return of many earnest prayers and 
wrestlings of the Lord's people with him, so they were the 
occasions of many blessings, and great indications of God's 
favour and loving-kindness. Then the Lord delighted to dwell in 
the nations ; then did he beautify the place of his sanctuary ; 
then did he fill his people's hearts with joy and gladness, by the 
familiar intimations of his special love and down-pourings of his 
Spirit's gracious influences, as our land can afford many in- 
stances. Then did he enlarge his people's affections, and ani- 
mate their spirits with zeal and courage, attended with knowledge, 
prudence, and discretion to act for him and advance his king- 
dom. Then did he illustrate his churches in these kingdoms, 
as bright and sparkling stars arising out of the thick clouds of 
antichristian darkness, and getting out from under Prelatic and 
Erastian yokes of bondage and slavery, and made them go forth 
as the meridian sun, glorious and excellent, terrible as an army 
with banners. Hence it came to pass that these nations sent 
out a savoury report to all the neighbouring reformed churches — 
a report which comforted, revived, strengthened, animated, and 
encouraged all the true and loyal subjects of Christ's kingdom ; 
which struck terror and amazement to the hearts of his enemies ; 
which shook and caused to tremble the pillars of Antichrist's 
kingdom, and disquieted the very foundations of the seat of the 
beast ; which made malignants at home and abroad to be ashamed 
and confounded, and even forced the haters of the Lord to feign 
submission to him. Numberless were the advantages and privi- 
leges which did redound to these nations by, and were the lovely 
attendants and sweet consequents of these covenants ; whereby 
God did set to his seal of approbation, and gave clear evidence 



PREFACE. 



iii 



and demonstration of his acceptance of his people's cheerful and 
willing adventures in this duty of covenanting with him ; and 
as these blessings and mercies which, as the dew of Hermon, 
were distilled upon his people's heads and hearts, while they 
abode steadfast with him and faithful in his covenant, were so 
many irrefragable proofs of his acquiescence in their first and 
laudable undertakings ; so the many sad and fearful plagues, 
distractions, confusions, and miseries, which have attended and 
followed the many gross breaches and violations of these cove- 
nants and departures from God, are no less evident discoveries, 
undeniable signs and pregnant convictions of the Lord's most 
just displeasure and indignation with the by-past and present 
courses of revolting and backsliding from him; which courses 
of declension and grievous apostatizing from God and his 
covenant, all the three kingdoms, and in special this nation and 
every individual therein capable of such a work, are, without all 
controversy, called to bewail and confess before God, and by 
speedy amendment to turn from them, in order to avert judg- 
ments and turn away justly impendent wrath and long threatened 
strokes. 

The consideration of these blessings and benefits on the one 
hand, which followed the zealous entering into and sincere per- 
forming of these sacred oaths ; and, upon the other hand, the 
sense we desire to retain of the plagues and curses threatened 
by God in his Word against covenant-breaking, inflicted upon 
covenant-breakers in former ages, and foreign nations, and 
visibly impending upon us in these nations for our perfidious 
dealing in God's covenant; hath moved us, a poor, insignificant 
handful of people, unworthy indeed to be called the posterity of 
our zealous reforming ancestors, though heartily desirous to be 
found adherers to the same standard of doctrine, worship, dis- 
cipline, and government to which they adhered, to attempt this 
solemn and weighty duty of renewing (in our capacities and 
stations,) these covenant obligations, that we might at least give 
some discovery of our respect to the cause of God, for the ad- 
vancement and preservation whereof these covenants were first 
entered into, and afterwards again and again renewed by our 
religious progenitors, and by the whole representative body of 
the three kingdoms, who had any zeal for the interest of religion. 
And that we might, for our parts, be in some measure instru- 
mental to transmit a testimony for the work of God in our land 
to the succeeding generation. Neither do we want, beside these 
general motives, some special inducements to this undertaking. 
As, 1. Because these national covenants having been nationally 
broken, and their funeral piles erected by wicked and perfidious 
rulers in the capital cities of the kingdom with all imaginable 
ignominy and contempt, have long lien buried and (almost) 



iv 



PREFACE. 



quite forgotten under these ashes ; most people either hating the 
very name and remembrance of them, or at least being ashamed 
honourably to avouch their adherence to them, and afraid to 
endeavour a vigorous and constant prosecution of the duties 
contained in them ; — so that it is high time that every one should 
do his utmost towards a reviving of them. 2. Because many 
openly declare their sorrow and grief that ever these covenants 
should have been entered into ; malignants calling them a con- 
spiracy, attributing every miscarriage of the persons engaged 
in them to the covenants themselves as their native effects ; and 
others, who would take it ill to be called malignants, making 
them the causes of all the tyranny, rapine, bloodshed, and per- 
secution of the late reigns, as having raised the spleen of the 
enemies of religion, and accounting it safer that they should lie 
still in their graves than that they should irritate malignants 
any more by their resurrection ; — therefore, we judge it our 
duty to renew them, that we might evidence, that notwithstand- 
ing all these malicious calumnies and false consequences cast 
upon them, we are still of the same judgment with our reformers, 
that they are the most sovereign means, under the blessing of 
God, for reviving and preserving the work of God in the land. 
3. Because of the courses that are carried on in direct opposi- 
tion to these covenants — the nations, formerly cemented in 
peace and love, in conjunction with truth and righteousness, 
having broken these bonds and united themselves upon another 
footing by the late sinful incorporating union, and imposing new 
oaths in opposition to the covenant — such as the abjuration, 
&c, granting licence, protection, and toleration to all the evils 
adjured in the covenant — as heresies, and errors in doctrine, 
superstition in worship, Prelacy and Erastianism in government, 
and overthrowing all good discipline. 4. Because of our own 
sinful miscarriages in, and woful declinings from our covenant- 
ing duties — our proneness to break covenant with God, and to 
be indifferent, lax, negligent, and unsteadfast in the cause and 
work of God, and to be led away with the error of the wicked, 
and to fall from our steadfastness ; wherefore, we thought it ne- 
cessary to bind ourselves by a new tie to the Lord, and one to 
another in a zealous prosecution of covenanted duties, that the 
covenant might be as a hedge to keep us from running out into 
the paths of destroyers. 5. We being sincerely desirous, and 
having an earnest longing to celebrate the sacred ordinance of 
the Lord's Supper, whereof many had unjustly called us de- 
spisers and contemners, and finding it to have been the laudable 
practice of the Church of Scotland formerly that all such as 
were admitted to that holy table should swear and subscribe the 
covenant before their coming thereto, we judged it a fit prepa- 
rative for our receiving a sacramental confirmation of God's 



PREFACE. 



V 



covenanted love and favour to us, through our Lord Jesus Christ, 
that we should avouch him for our God, and testify our adher- 
ence to his cause and truth by our renewing our national 
covenants with him. 

Upon these and the like weighty considerations, we resolved 
to set about this solemn and tremendous duty ; and being as- 
sured that we have no sufficiency in ourselves for any such 
undertaking, after frequent imploring the Lord for light and 
direction, strength and assistance, and seeking for ourselves a 
right way in the performance of the duty upon days of humilia- 
tion, both in our private societies and publickly in the fields, we 
did condescend upon the following acknowledgment of sins, the 
more to enable us to remember our own and the land's breaches 
of covenant, in our solemn public confession thereof ; and did 
draw up the following engagement to duties, not to superadd any 
new oath and obligation to the covenants, but only to adjust the 
articles of the covenant to the circumstances of the time, and to 
explain in what sense the covenant binds us against the present 
. evils that are now prevalent in the land, and to the contrary 
duties. As for the covenants themselves, we made no material 
alteration in them, as judging it a work more proper for an 
assembly of divines, or representative body of church and state 
(had they been upright and faithful in this cause,) than for us, 
who, as we are called by others in contempt, must own ourselves 
in truth to be but a handful of weak and most illiterate people, 
and but as babes in comparison of the first framers of our cove- 
nants : only that we might make them in some measure accom- 
modable to the present circumstances whereinto we are involved 
by our iniquities, we have noted some few necessary altera- 
tions upon the margin, wherein the judicious will find that we 
have in nothing receded from the scope and substance of the 
covenants, but only in the phrase ; — for instance, where the 
covenant binds to the defence and preservation of the king's 
majesty and government — in regard we have no king nor supreme 
civil magistrate so qualified as God's law and the laudable laws 
of this realm require, to whom we might for conscience' sake 
subject ourselves, in a consistency with our defending the true 
reformed religion in all its parts and privileges : Therefore 
we can only bind ourselves to defend and preserve the honour^ 
authority, and majesty of lawful sovereigns, or supreme magis- 
trates, having the qualifications aforesaid, when God shall be 
pleased to grant them to us. Where no judicial person will say 
that there is any substantial alteration as to the matter of the 
duty, but only as to the object to whom the duty is to be per- 
formed; there being none such in being as can justly claim, or 
to whom we may with a good conscience pay such an allegi- 
ance. 



vi 



PREFACE. 



Having mutually agreed concerning these prerequisites to this 
sacred action that the same might be orderly gone about, and 
might not be performed in a clandestine way, so as to preclude 
any upright hearted friends to the covenanted reformation from 
joining with us in that so necessary a duty, there was public 
intimation made of the design, a competent space of time before, 
upon a day of humiliation, and likewise upon the Lord's day 
immediately preceding the work. 

As for the particular way and manner, method and circum- 
stances of the work, we had not given any narrative of them, 
but that some, who came with an evil eye to spy our liberty, 
for criticising, not for joining or profiting, have in part misre- 
presented the same, and may further do so ; therefore, to ob- 
viate all such misreports, we have thought fit to make this brief 
relation thereof, 

Upon Wednesday, July 23d, those who had the work in de- 
sign being met together, the minister began the day's work 
with prayer for special assistance to attain due preparation, 
and a suitable frame, throughout the whole solemnity : and ■ 
thereafter had a prefatory discourse to the people, showing 
the nature of the work in general, its lawfulness, expediency, 
and necessity, from scripture precedents and approven examples 
of the people of God, adducing the 9th chapter of Ezra, Neh. 
Ezek. Dan, and Neh. x. 28, 29, for proof thereof ; and of the 
day in particular, that it was a day of fasting and supplication, 
with preaching of the word, in order to preparation for the 
solemnities intended, both of renewing the covenants and cele- 
brating the sacrament of the Lord's Supper. After which a 
part of the lxxviii. Psalm, from the 5th to the 12th verse being 
sung, Mr. John M'Niel, preacher of the gospel, had a sermon 
upon Jer. 1. 4, and 5. " In those days, and in that time, saith 
the Lord, the children of Israel shall come, they and the 
children of Judah together, going and weeping : they shall go 
and seek the Lord their God. They shall ask the way to Zion, 
with their faces thitherward, saying, Come let us join ourselves 
to the Lord, in a perpetual covenant that shall not be forgotten." 
From which text he raised and prosecuted largely, and particu- 
larly the two following observations, as most pertinent for the 
work of the day ; the first implicitly supposed, the other more 
explicitly asserted in the words; viz. 1. That, a people in cove- 
nant with God may be forgetful of and deal falsely in their cove- 
nant ; or that covenant-takers may be covenant-brealcers. 2. 
That, it is the duty of a people who have broken covenant with 
God to engage themselves again to the Lord by the renovation of 
their covenant. Where in prosecuting the former, he showed 
by what gradual steps of declension a people usually come to 
deal falsely in God's covenant, such as, (1.) By forgetfulness, 



PREFACE. 



vii 



Deut. iv. 23. There being a connexion between forgetting and 
forsaking, or dealing falsely in God's covenant, so the church 
intimates, Psal. xliv. 17, 18. " All this is come upon us; yet 
have we not forgotten thee, neither have we dealt falsely in thy 
covenant; our heart is not turned back, neither have our steps 
declined from thy way." And the returning remnant of Israel 
being sensible of this connexion, resolve to bind themselves to 
the Lord in a perpetual covenant that may not be forgotten. (2.) 
By seeking shifts and arguments to elude and evade the obliga- 
tion of the covenant and to defend the breaches thereof; which 
is after vows to make inquiry. (3.) By despising the bond of 
it ; Ezek. xvi. 59. " Which hast despised the oath in break- 
ing the covenant." (4.) By defection to the iniquities which 
are sworn and engaged against in the covenant, Jer. xi. 10. 
st They are turned back to the iniquities of their forefathers, 
which refused to hear my words ; and they went after other 
gods to serve them ; the house of Israel and the house of 
Judah have broken my covenant, which I made with their 
fathers." (5.) By changing the government, laws, and ordi- 
nances sworn to be maintained in the covenant ; either the go- 
vernment of the state, without consulting divine direction, and 
due inspection into the qualification of the persons set up. 
Hos. viii., compare the 1st and 4th verses, " They have trans- 
gressed my covenant, &c. They have set up kings, but not by 
me, princes and I knew it not;" that is, without consulting me 
to know my will, and without my approbation and consent; or 
the government of the church, without regard to the revealed 
will of God. Thus, Abijah justly chargeth Jeroboam that he 
had " cast out the priests of the Lord, the sons of Aaron, and 
the Levites," and that he had " made priests after the manner 
of the nations of other lands ;" but encourages himself that he 
and Judah had the Lord for their God, because they had not 
forsaken him ; " and the priests which ministered unto the 
Lord were of the sons of Aaron." 2 Chron. xiii. 6, 10. (6.) 
By an entire forsaking and disowning the obligation of the 

covenant, Dan. xi. 30. " He shall have intelligence with 

them that forsake the holy covenant." (7.) By a stated oppo- 
sition to the covenant, and persecuting of these who adhere 
thereunto. Thus Elijah justly charges Israel, 1 Kings xix. 10. 
That they had forsaken God's covenant, because they had 
thrown down his altars, slain his prophets, and sought after 
Elijah's life. And in a use of lamentation deduced from the 
foresaid doctrine, he showed, that all ranks in the land had 
reason to mourn over their breach of covenant, in regard that 
some of all ranks, from the throne to the dunghil, in church 
and state, are, or have been guilty of dealing falsely in God's 
covenant, in all and every one of these diverse ways, and of 



viii 



PREFACE. 



declining from it : and in regard that there has been so much 
ignominy and contempt cast upon these sacred covenants, not 
only by breaking them openly, but also avowedly disowning and 
disdaining their obligation, and making the adherence to them 
criminal; and, which is above all, burning them by the hand of 
the hangman, and burying them so long in forgetfulness. This 
guiltiness he applied not to great persons only, but also to pro- 
fessors, to ministers, and particularly to ourselves, who are called 
dissenters from the present establishment ; pressing upon us no 
less than others, the absolute and indispensable necessity of being 
convinced of, and mourning over these, not as the sins of others 
only, but also as our own — we having a chief hand in the trespass ; 
pressing upon all present concerned in the work the duty of 
self-examination, and putting themselves to the trial, concerning 
their knowledge of the covenant obligations, both as to their 
nature and extent, as well as their sense of the breaches of these 
obligations. 

In the second head of doctrine, viz., That it is the duty of a 
people who have broken covenant with God, to engage themselves 
again to him by renovation of their covenant s after proving the 
proposition by several heads of arguments deduced — 1st, From 
the lawfulness of entering into covenant with God, whether 
personal, as Jacob, Gen. xxviii. 20, 21, or economical, as 
Joshua and his family, Josh. xxiv. 15, or national, as God 
brought his people Israel under a covenant with himself, Exod. 
xix 5. The consequence holding undeniably, that if it be lawful 
and necessary, in any of these respects, to enter into covenant 
with God, it must needs be also lawful and a duty to renew the 
same after the breach thereof. 2dly, From Scripture precedents 
of the people of God, who, after breaking off and declining from 
God's covenant, renewed the same. As for instance, the cove- 
nant made with Israel at Horeb, was renewed at the plains of 
Moab, Deut. xxxix. ; — by Joshua, chap. xxiv. ; — by Asa, 2 
Chron. xv. 13, 14; — by Jehoiada, 2 Kings, xi. 17; — by Heze- 
kiah, 2 Chron, xxix. 10 ; — by Josiah, 2 Kings, xxiii. 2 ; — by 
Ezra and Nehemiah, Ezra, x. 3 ; — Neh. ix. ult. and x. 28, 29. 
3dly, From Scripture precepts, Deut. xxix. 1 — " These are the 
words of the covenant which the Lord commanded Moses to 
make with the children of Israel in the land of Moab, beside 
the covenant which he made with them in Horeb." Psalm, 
lxxvi. 11 — " Vow, and pay into the Lord your God." 4thly, 
From Scripture promises, wherein the Lord promiseth as a 
blessing and mercy to his church and people, that they should 
renew their covenant with him, Isaiah, xix. 21, 23 — 25 ; Zech. 
ii. 11. For further opening of the proposition, these two ques- 
tions were proposed and solved — First, Whether all persons 
who have broken covenant with God may be admitted to renew 



PREFACE. 



ix 



the same? — Answer, All sorts of persons in the three kingdoms 
are under the obligation of the covenant, and consequently, 
bound to renew and keep it inviolable ; but all are not in present 
capacity, and therefore have no actual right to enter into cove- 
nant : such as are obstinately wicked, living in error, profanity, 
or malignancy, have not God's call and right from him, as such, 
to renew a covenant with him ; for, Psal. 1. 16, 17 — Ci God says 
to the wicked, What hast thou to do to take my covenant in 
thy mouth ?" But all such as are reformed, or reforming from 
all iniquity, and namely from the defections and compliances of 
the time ; who have some suitable sense of the breaches, and 
competent knowledge and understanding of the duties engaged 
unto in the covenant, Neh. x. 28, have a right and an imme- 
diate call to the duty of renewing the covenant. 2dly, If any 
number of people may renew a national oath and covenant with- 
out the consent and concurrence of royal authority, or at least, 
without the concurrence of some chief and principal men in 
in church and state? — Answer, Without the concurrence of 
church and state, a covenant cannot be taken or renewed na- 
tionally, speaking strictly ; yet a few may publickly declare their 
adherence to their covenant-engagements by renewing them, not 
only without the consent and concurrence of authority, but 
against it; and there are several precedents for so doing, both 
before and since the established reformation. As for instance, 
that covenant at Edinburgh, Anno 1557 ; at Perth, 1559 ; at 
Stirling, the same year; another at Leith, Anno 1560; another 
at Ayr, 1562. And at Lanark, a small handful of the Lord's 
people renewed it in direct opposition to, and at Lesmahago, 
without the consent or concurrence of authority ; which in- 
stances may be both an inducement and encouragement to us 
to renew, and in our mean capacity, to testify to the nation our 
approbation of, and adherence to these covenants. 

In the prosecution of this doctrine, he had occasion also to 
insist upon the reasons, or motives, and manner of entering into 
covenant. The scope and argument of the reasons adduced as 
motives to the duty of covenanting was to this effect : — 

L The turning away of the Lord's wrath and anger from a 
land, or people, which covenant-breaking hath deserved, may 
be a motive to renewing covenant with God ; this was the mo- 
tive that prompted the good reforming King Hezekiah to make 
a covenant with the Lord, 2 Chron. xxix. 10 — " Now it is in 
mine heart to make a covenant with the Lord God of Israel, 
that his fierce wrath may turn away from us." And Nehemiah, 
with the returned captives, Neh. ix. 38 — " And because of all 
this, we make a sure covenant." 

2. Reviving and advancement in reformation, being the ordi- 
nary consequent and effect of upright covenanting with the Lord, 

13 



X 



PREFACE. 



may be another motive and inducement thereunto ; this appears 
both in personal and national covenanting — In personal, Psal. 
cxix. 106 — " I have sworn, and I will perform it, that I will 
keep thy righteous judgments." The Psalmist's having sworn, 
was a very quickening consideration to excite him to the per- 
formance of his duty. In national covenanting, we always find, 
after the people of Israel and Judah had covenanted with the 
Lord, they made progress in reformation, and the land was purged 
of abominations and idols. Thus it was in Asa's covenant, 2 
Chron. xv. 12 to 19 ; for there, the people having entered into 
a covenant with the Lord, " and sworn with all their soul, and 
with all their heart," the Lord was found of them ; and Asa 
removed his mother, Maachah, from her royal dignity, and 
stamped the idol which she had made, and burnt it at the brook 
Kidron ; and he brought into the house of the Lord the things 
that his father and himself had dedicated. Thus it was also 
in Jehoiada's covenant, which he made " between the Lord, 
and the king, and the people, that they should be the Lord's 
people," 2 Kings, xi. 17, 18, 20 ; for, immediately after the 
making of this covenant, " all the people of the land went into 
the house of Baal, and brake it down-— his altars, and his images 
brake they in pieces thoroughly ; and the priest appointed officers 
over the house of the Lord and they slew Athaliah with the 
sword. The like is evident in Hezekiah's covenanting, 2 
Chron. xxix., xxx., xxxi. chapters ; and in Josiah's, 2 Chron. 
xxxiv., xxxv. chapters. 

3. This upright renewing of covenant with the Lord is a way 
and mean to procure many mercies, both spiritual and temporal, 
from the hand of the Lord ; which should be a strong induce- 
ment and motive to engage us thereunto. Spiritual mercies are 
entailed upon it, Deut. xxix. 12, 13— (i That thou shouldest 
enter into covenant with the Lord thy God, and into his oath, 
which the Lord thy God maketh with thee this day : that he may 
establish thee to-day for a people to himself, and that he may 
be unto thee a God, as he hath said unto thee, and as he hath 
sworn unto thy fathers, to Abraham, to Isaac, and to Jacob." 
Temporal mercies are also promised to this upright renewing 
and keeping covenant, Deut. xxix. 9 — " Keep therefore the 
words of this covenant, and do them, that ye may prosper in all 
that ye do." And, it is remarked, 2 Chron. xv. 15., that after 
Asa's covenant, s . e the Lord gave them rest round about." 

4. The malice and opposition of the Popish, Prelatical, and 
malignant party against the covenants, and their doing what in 
them lies, to make their obligation void and null, may be a mo- 
tive and argument for the people of God so much the more to 
avouch their respect to them by a public adherence, especially 
after long continued breaches. 



PREFACE. 



XI 



5. Upright entering into, or renewing covenant with God, is 
a most sovereign medicine for healing a people's breaches, as 
well as their backslidings, the covenant being a cement, as well 
to join and unite the people of God one to another, as all of 
them in their duty to God ; and, as it flows from the nature of 
the covenant to unite the friends of reformation, so it is observ- 
able as one of the peculiar fruits of covenant-renewing, that 
union in the Lord has followed thereupon : thus it was with 
Israel and Judah in the text, who united together in making a 
covenant with the Lord. Whence all the people of God, who 
are called to be united and 66 perfectly joined together in the 
same spirit, and in the same mind and especially they who 
have been lamentably divided one from another, by their mani- 
fold defections from God, and from their covenant-engagements, 
ought to be strongly inclined, moved, and engaged to this duty : 
from this consideration, that upright covenant-renewing is a 
usual mean of land-uniting and church-uniting dispositions 
amongst the people of God. 

As for the manner of renewing covenant with God, and how 
the duty ought to be gone about, he propounded and opened it 
in the following particulars, to this effect : — 

1. That it must be done with understanding and judgment, 
both in relation to the nature of the duties we engage to perform 
in the covenant ; grossly ignorant persons being justly deprived 
of the privilege of engaging in covenant, though bound to inform 
themselves of its nature and obligation; and also in relation to 
the breaches, such as would engage into it being called to have 
some suitable sense and understanding, both how it has been 
violated, and by what means persons come to be guilty of the 
breach thereof. So, Neh. x. 28, 29 — " Every one that had 
knowledge and understanding entered into the covenant." 

2. This duty must be gone about with sincerity and upright- 
ness of heart ; thus Joshua, when making a covenant with the 
people, that they should serve the Lord, exhorts them — <c Now 
therefore fear the Lord, and serve him in sincerity and in truth," 
Joshua, xxiv., compare the 25th verse with the 14th. The want 
of which qualification in covenant-renewing, causes unsteadfast- 
ness and perfidy in covenant-performing— Psal. lxxviii. 36, 37. 

3. This duty of covenant-renewing requires, as a qualification 
towards the right performing of it, that there be a due considera- 
tion, and some suitable impression of the solemnity and 
weightiness of the work : which ariseth, partly from the object 
or party covenanted with, a holy and jealous God, Joshua, xxiv, 
19 — " He is a holy God, he is a jealous God, he will not forgive 
your transgressions, nor your sins," and partly from the subject 
matter covenanted, or engaged to. The articles of the covenant of 
grace, which we have professedly, at least, yielded to in our bap« 



xii 



PREFACE. 



tism, are weighty ; for therein, as God engages to give us him- 
self, his Son Christ Jesus, and in him all temporal and eternal 
blessings ; so we engage to be obedient children, and faithful 
subjects to him all the days of our lives. And the articles of 
these national covenants are weighty, for therein we enage to 
great things relating to the glory of God, and the good of our own 
and other's souls. And, partly, this weightiness ariseth from 
the great danger and dreadful punishment of breaking the covenant ; 
which is threatened in many places of Scripture. The same is 
also intimated to us in the customs both of the Jews and Hea- 
thens, in entering into covenant ; particularly, we find that the 
Jews used to cut a calf, or some other clean beast, in twain, and 
pass between the parts of it — using this, or the like form of 
speech, as the Jewish doctors relate — e< So God divide or sepa- 
rate me, if I keep not this covenant." Jer. xxxiv. 18, compared 
with verse 20 — " I will give the men into the hands of their 
enemies who have transgressed my covenant, which they had 
made before me, when they cut the calf in twain, and passed 
between the parts thereof." Nehemiah also, chap. v. 12, 13, 
when he took an oath of the priests, shook his lap and said — 
" So God shake out every man from his house, and from his 
labour, that performeth not this promise," &c. And all the 
covenanters said — cc Amen." 

4. Much tenderness and heart-melting is requisite to the right 
performing of this duty. So it was with covenant-renewing 
Israel and Judah, who were " weeping as they went to seek the 
Lord their God, and to make a covenant never to be forgotten." 
This brokenness of heart, and tender-melting frame may arise, 
both from the consideration of the many sins and iniquities 
whereby persons have provoked the Lord their God to anger, 
whence they come <c to be like doves of the valley, every one 
mourning for his iniquity :" and likewise from the considera- 
tion of the grace and mercy of God, manifested in Christ Jesus, 
his condescension to enter into a covenant with sinful man, and 
readiness, upon his people's repentance, to pardon their former 
breaches ; from the consideration of this transcendently free 
grace, an humble and sincere covenanter will be transported into 
an ecstacy of wonder and admiration ; as the church is, Mic. vii. 
18, 19, 20 — " Who is a God like unto thee, that pardoneth 
iniquity, and passeth by the transgression of the remnant of his 
heritage ?" &c. 

5. Dependency and recumbency upon the Lord by faith, for 
strength to perform covenant engagements, is requisite to right 
covenanting, Isa. xxvii. 5 — " Let him take hold of my strength, 
that he may make peace with me ; and he shall make peace with 
me." This is to c< take hold of" God's covenant, Isa. lvi. 4. 

6. Affection to God and the duties whereunto we engage, is 



PREFACE. 



xiii 



requisite to right covenanting, and that in its flower and vigour, 
height and supremacy. Thus, 2 Chron. xv. 12, 15, Asa and 
the people " entered into a covenant, to seek the Lord God of 
their fathers with all their heart, and with all their soul : — And all 
Judah rejoiced at the oath ; for they had sworn with all their 
heart, and sought him with their whole desire." They had an 
affection to the work, and did it with complacency, not in dissi- 
mulation, so as not to design to perform it : nor through com- 
pulsion, with an eye to secular profit or preferment, as many in 
these lands did. 

7. It is necessary, in order to right covenanting, that the work 
be gone about with a firm purpose and resolution (through 
grace enabling us) to adhere to our covenant engagements, not- 
withstanding whatever opposition and persecution we may 
meet with from the world for so doing, and whatever difficul- 
ties and discouragements may arise from the multitude of those, 
who prove unsteadfast in, or foully forsake their covenant. We 
must stand to our covenant, as it is said of Josiah, 2 Chron. 
xxxiv. 32, that " he caused all that were present in Judah 
and Benjamin, to stand to" the covenant, which implies as well 
a firm resolution to perform, as consent to engage, as in the 
latter part of the verse, it is remarked, that " the inhabitants 
of Jerusalem did according to the covenant of God, the God of 
their fathers ;" where doing according to the covenant is exege- 
tical of standing to it. David also joins the resolution of per- 
formance with swearing; Psal. cxix. 106. "I have sworn, and 
I will perform, that I will keep thy righteous judgments." 

From the doctrine thus confirmed and explained, he drew 
this inference, by way of in formation, that seeing it is a people's 
duty, who have broken covenant with the Lord, to engage 
themselves again to him, by renewing their covenant, then it is 
not arbitrary for us (as many are apt to think) to renew, or not 
to renew our covenant ; but that there is a plain and positive 
necessity for our repenting and returning again to the Lord, by 
entering anew into covenant with him, whether personal made 
in baptism, or at the Lord's table, or under affliction and trouble, 
or national vows and covenants entered into by ourselves or our 
fathers. And in a use of lamentation, he bewailed the back- 
wardness of these lands, and particularly of this nation, to this 
duty ; in that, now after sixty years and upwards of great de- 
fections from, and grievous breaches of our covenants by people 
of all ranks; yet there appears so little sense of either the 
obligations or breaches of them, and of a disposition to reviving 
them, even amongst those who not only profess some love to 
the reformation of religion, but even some belief of their per- 
petual binding obligation ; and that notwithstanding, as the 
Prophet Isaiah saith, concerning Judah, chap. xxiv. 5. " The 



xiv 



PREFACE. 



earth (or the land) is defiled under the inhabitants thereof, be- 
cause they have transgressed the laws, changed the ordinance, 
broken the everlasting covenant our land having been defiled 
with Popery and Prelacy, and with a flood of abomination and 
profanity, the natural consequent of perfidy, the ordinances hav- 
ing been changed, perverted and corrupted, and the covenant 
not only broken, but burnt ignominiously, and the adherence to 
it made criminal ; yet, for all this, there has not been a time 
found for renewing them these twenty-three years ; and that 
ministers, at whose door it chiefly lay to stir up the land to this 
work, have many of them been as careless as others, waiving 
and putting off a stumbled and offended people, expressing some 
concernedness for this duty, with these and the like pretexts, 
that it was not a fit time, nor the land in a case for it (too sad a 
truth), but not labouring to get the land brought to be in a case 
and disposition for it, by pressing the obligation, and plainly 
discovering the violations thereof; so that, instead of being 
brought to a fitter condition for this duty, the covenants are 
almost forgotten and quite out of mind, so that the succeeding 
generation is scarce like to know that ever there was a cove- 
nant sworn in Scotland. And more particularly, that the godly, 
who are dissatisfied with, and dissent from the defections and 
corruptions of the times, have discovered so little concern about 
the work of reformation, and cause of God, which the covenants 
oblige us to own, defend, and promote. All which laxness and 
remissness is for a lamentation, and ought to be lamented and 
mourned over by the people of God. 

In the exhortation, he pressed upon us who are embodied to- 
gether in societies, and were then come together to renew our 
covenant-engagements, by giving an open and public testimony of 
our adherence to the covenants, national and solemn league, that 
we should labour to attain a suitable frame, and serious consi- 
deration of the weightiness, solemnity, and awfulness of the 
work we were then undertaking : enforcing the same by several 
cogent motives, as namely, because in renewing these covenants 
we are called to remember our baptismal and personal vows, 
whereby we had renounced the devil, the world and the flesh, 
and devoted ourselves to the Lord to be his people ; which if 
they were slighted and forgotten, there could be no right, ac- 
ceptable, and comfortable entering into national covenants. And 
likewise because of the weightiness of the duties engaged to in 
our national covenant, and in the solemn league and covenant, 
which he proved to be a covenant that ought to be renewed by 
us in this nation no less than our national covenant, in regard it 
was a religious, just, and holy covenant made betwixt God and 
the three kingdoms, though it cannot now be taken in the same 
consideration and extent, as at the first framing it was, viz. : As 



PREFACE. 



XV 



a league betwixt us and the representative body of the kingdoms 
of England and Ireland : where he took occasion to go over 
the several articles of the covenant, showing the nature and 
weightiness of the duties. 

Beside these two more general doctrines which were chiefly 
insisted upon, he observed several others pertinently deducible 
from the words, as first, That unfaithful dealing in God's cove- 
nant will breed distance and estrangement from God. This is 
implied in the children of Israel and Judah seeking the Lord, 
asking the way to Sion, &c; their asking the way to Sion, import- 
ing that they had forgotten the right way of worshipping God, 
and that their sins had made a sad separation between them and 
their God. Secondly, That it is necessary that persons become 
sensible of their sin against God, and of his anger against them, 
and lay these things to heart, that they may be concerned about 
reconciliation with God, and reform their lives. Thirdly, That 
the kindly exercise of repentance in a backsliding people 
lamenting after the Lord, and setting about to renew their 
covenant with him, hath an effectual influence to unite and 
cement the divided people of God : thus in the text the children 
of Israel and Judah, whom their iniquities had long and sadly 
divided, are uniting together in this desirable frame of weeping 
and seeking the Lord their God, and making a perpetual cove- 
nant with him. This doctrine he proved and applied briefly as 
the time would permit, both because of its native result from 
the text, and because of his own, and our sincere desire to see 
a holy union and communion, in the way of truth and duty 
effected, by returning to the Lord, and renewing the covenant 
with him, as among all the godly, so especially among those that 
profess their dissent from, and dislike of the corrupt courses of 
the times. 

Sermon being ended, after prayer, the covenants were first 
read according to the Directory for renewing the solemn league 
and covenant, prescribed by the Act of the General Assembly 
at Edinburgh, 6th October, 1648, post meridiem, entitled, 
Act for renewing of the Solemn League a?id Covenant ; and, there- 
after, the following Acknowledgment of Sins was also read : 
after which, prayer was made, containing a comprehensive con- 
fession of the more general heads of the foresaid Acknowledg- 
ment of Sins ; and a part of the 78th Psalm, beginning at the 
36th verse, was sung; : and the minister dismissed the cono-rega- 
tion with a short reprehension and advice, reproving them for 
their unconcerned carriage and behaviour during the reading 
of the acknowledgment of the breaches of these covenants, which 
had been first entered into at the expense of so much blood and 
treasure, and confirmed and sealed with the blood of many 
honourable martyrs of all ranks in the land ; withal, exhorting 



xvi 



PREFACE. 



all present to labour after a heart-melting frame for the right 
performance of the work in hand. 

Upon Thursday, July 24th, after singing a part of the 105th 
Psalm, from the 6th to the 12th verse, and prayer — Mr. John 
M'Millan preached upon Isaiah, xliv. 5 — " One shall say I am 
the Lord's : and another shall call himself by the name of Jacob : 
and another shall subscribe with his hand unto the Lord, and 
sirname himself by the name of Israel." Whereupon, after the 
unfolding of the context, and explication of the words, showing 
that they clearly contain an intimation of a covenant relation 
betwixt God and a people, and their avouching of the same upon 
their part ; the words seeming to have a reference to the state 
of the New Testament Church, and conversion of the Gentiles, 
who, being allured by the great gospel blessings and mercies 
bestowed by God upon the Jews, to join themselves to the church, 
should avouch their interest in the Messiah and covenant of 
grace, by taking the Lord for their God, and owning themselves 
to be his people. So that the words may be taken up as an 
answer to such a presupposed qnestion as this, Whose are you f 
and what is your name ? To which question, one shall answer, 
i" am the Lord's ; another, I am one of old Jacob's family and 
offspring ;■ another, if you desiderate my name, look the covenant 
subscriptions and you will find it there ; another shall say, what- 
ever my name was before, my sirname now is an Israelite. So 
sweetly should a shower of gospel grace engage the hearts of the 
New Testament converts to avow their covenant relation to the 
Lord, and glory in their union with his church and covenanted 
people. Having taken up the sense of the words to this effect, 
he deduced from them these two observations : 

1. That the Lord is graciously pleased sometimes to privilege 
his people with very remarkable tokens of his gracious presence. 
This doctrine is clear from the context, verses 3d and 4th — "For 
I will pour water upon him that is thirsty, and floods upon the 
dry ground ; I will pour my Spirit upon thy seed, and my bless- 
ing upon thine offspring. And they shall spring up as among 
the grass, as willows by the water-courses." 

Under this head of doctrine, he gave the following marks to 
evidence whether the present time of renewing our covenant 
with God, was indeed to us a time of the Lord's privileging us 
with his gracious presence — 1st, That a time of God's privileg- 
ing his people with his gracious presence, and with a shower of 
gospel grace, is a very inviting and alluring time ; wherein, as 
the Lord invites his people to their duty, by engaging their 
hearts and souls, through his Spirit's gracious influences, to fall 
in love with him and his commandments, so they mutually invite 
one another to covenant with God. 2d, That such a time proves 
a soul-engaging and taking time, wherein souls are engaged to 



PREFACE. 



xvii 



fall in love with the covenant, and with Christ the Mediator of 
the covenant, and are taken in the net of the gospel. 3d, That 
a time of the letting out of God's gracious presence is ordinarily 
a time of many sweet and excellent resolutions, the people of 
God resolving to walk more accurately and circumspectly in the 
ways of new obedience. 4th, That this usually is a time of 
ridding marches, and clearing of evidences. 5th, That it is a 
time of many and special confirmations of God's love to the soul. 
6th, That this time of God's letting out much of his gracious 
presence to his people, is a very uniting and healing time tp 
them amongst themselves. Having given these marks, to show 
whether the Lord were, at the occasion, letting out his gracious 
presence, he added, by way of caution, that seeing (no doubt) 
the people of God would be expecting something of all these, 
upon the undertaking of so great a work ; if so be that they 
found it not, they should not thence be induced to have hard 
thoughts of the Lord, and to conclude that he keeps not his 
usual method with his people, or is not so good to them as for~ 
merly he hath been : for whatever defects there are upon his 
people's part, there is none upon the Lord's, for he remains the 
same to them, providing they do so to him ; the change of his 
dispensations towards his people being from the change of his 
people's deportment towards him. 

The Second Doctrine, resulting more directly from the words, 
was — That the Lord's Spirit poured out in plenty upon his people 
will quickly bring them to an embracing of him, and to a public 
acknowledgment and avouching of the same. Thus it was with 
the people of God in the text : no sooner does the Lord " pour 
water upon the thirsty, and floods upon the dry ground," even 
his Spirit upon the spiritual seed of Israel, but presently they 
are at covenanting work, and subscribing work — " One shall 
say I am the Lord's, &c." In prosecuting this doctrine, he 
showed first, negatively, that he was not for that occasion largely 
to treat of the several ways that the Spirit useth to manage this 
work of engaging the hearts of his people to embrace Christ, 
and so to make a public avouchment of the same ; whether he 
doth it by representing to their view the sweet and precious 
promises made in the covenant of grace, thereby sweetly allur- 
ing and drawing them with the cords of love to himself or by 
holding forth to their consciences the terrors and threatenings 
of the Jaw, and thereby powerfully constraining them to fly to 
him as the city of refuge from the face of Divine Justice pursuing 
them ; for, seeing the Spirit is a free agent, and blows both how 
and where he listeth, he may engage a soul to close with Christ 
by either of these ways, though most usually he doth it by a 
conjunction and concurrence of both. Only this ought to satisfy 
us, that what way soever the Spirit taketh in bringing a soul 

c 



xviii 



PREFACE. 



to embrace Christ upon the gospel terms, he so manageth the 
work, as that the end is effectually and infallibly attained. 

Nor *2dly, Was he to inquire into the measure of the out- 
pouring of the Spirit's graces and operations, which is effectual 
for attaining the end, this being one of the deep things of God 
which the Spirit alone searcheth, and therefore is not necessary 
for us further to know, save only that we understand so much 
to be needful, as may serve to empty the creature of all con- 
fidence in, or dependence upon itself, or any other creature- 
helps whatsoever, and bring it to rely upon Christ alone for 
acceptance with God ; so much is necessary, and less cannot be 
sufficient? 

Nor 3dly, Was he to handle the material differences between 
those who are brought really and sincerely to accept, embrace, 
and acknowledge the Lord for their Lord, and to avouch the 
same publickly, which presupposeth a mighty power of the 
Spirit manifested in the sweet impressions which he maketh 
upon the soul, moving them sweetly and readily to comply 
with, and yield to Christ without any longer resistance, and 
those who only in semblance and show profess to avouch Christ 
to be their Lord, and feign submission to him, not from the 
Spirit's effectual and saving operations, but either from carnal 
and externa] considerations, or at most from the Spirit's com- 
mon motions and convictions ; which differences commonly arise 
from the different natures, motives, manner or ends of this their 
acknowledging and avouching Christ for their Lord, and cove- 
nanting with him ? 

These things, as not so immediately proper for the work in 
hand, though natively involved in the doctrine, being only 
cleared in transition ; he came in the second place more posi- 
tively to insist upon and handle the following heads : — First, 
More generally to propose some considerations which make such 
a great work as renewing covenant with the Lord, a weighty, 
hard, and difficult work. And upon the other hand to lay 
down some counterbalancing considerations, which render such 
a work more easy and light, and may afford matter of encour- 
agement towards the undertaking of it. Secondly, More par- 
ticularly in application to ourselves and the work in hand, to lay 
before those who were resolved to enter into covenant with the 
Lord what were the things that seemed to speak against us in 
the work, and might prove matter of discouragement in the un- 
dertaking of it. And what, upon the other side, might seem to 
speak for us, and be ground of encourgement to us to go for- 
ward in humble and sincere endeavours to renew our covenant 
with the Lord. Thirdly, To give some advices and directions to 
such as were resolved upon the work. As for the first ; The con- 
siderations which make covenanting work weighty and difficult — 



PREFACE. 



xix 



The Jirst consideration was drawn from the greatness of the 
party to be covenanted with, the great and glorious Jehovah, the 
Creator of the ends of the earth, who is a holy and jealous God, 
and who will not forgve the iniquity of such as are false-hearted 
and perfidious in his covenant, obstinately persisting in their 
false dealing ; so Joshua premonisheth a people making very 
fair resolutions and promises to serve the Lord, that it was a 
harder work than at the first sight they apprehended ; That 
they could not serve the Lord, in regard he is an holy God, he 
is a jealous God, and would not forgive their transgressions 
nor their sins ; and that if they should forsake the Lord, and 
serve strange gods, then he would turn and do them hurt 
and consume them, after he had done them good, Josh, 
xxiv. 19, 20. It is a part of his name, Exod. xxxiv. 7. 
That he will by no means clear the ( obstinately and impenitently ) 
guilty, 

A second consideration that makes the work of covenanting 
with God to appear a hard and difficult work, was taken from 
the nature of the work itself, which is to serve the Lord in a 
covenant way, and in the capacity of covenanted children, this 
covenant relation involving it in a walk and conversation in all 
things like the chosen of the Lord ; and 'tis no small matter, so 
to walk, and so to behave as to be accounted worthy of a cove- 
nanted union with the Lord and interest in him, this covenant 
relation being confirmed with such awful sanctions, as in scrip- 
ture we find, Neh. x. 29. " They entered into a curse 

and into an oath, to walk in God's law," &c. This consi- 
deration, that covenanting work is weighty in its own nature, 
was further illustrated and amplified from the difficulty both of 
things to be engaged against, and of the things to be engaged 
unto ; as for the former, the things to be engaged against, which 
is sin in all its kinds and degrees, and in all the inducements to it, 
both with reference to ourselves, and also as to participation in 
the sins of others. This must first be put away, if one would 
be a right covenanter. Well did old Jacob understand the ne- 
cessity of this, who being resolved to go up to Bethel, to renew 
his covenant with God, that answered him in the day of his 
strait, advises his family first " to put away the strange gods 
that were amongst them, and to be clean." Gen. xxxv. 2. So 
David assures us, Psal. xxxiv. 14, that departing from evil must 
precede doing of good. A man that would lift up his face with- 
out spot in renewing covenant with God, must first " put 
iniquity far away, and not suffer wickedness to dwell in his 
tabernacles," as Zophar advises Job, chap. xi. 14, 15. They 
that would take on with a new master must be fairly parted 
from the old, {there is no way of pleasing both Christ and 
mammon, and therefore no possibility of serving both ; whence 



PREFACE; 



the nature of covenanting work requires, that there be an up- 
right putting away of all sin ; for if the soul have any secret re- 
serves in favour of a beloved sin, it has no grounds to think 
that Christ will accept it, as his covenanted spouse and bride. 
Nor is this all, but 2dly, it must be mourned over and truly be- 
wailed, especially upon the account of the offence done to a 
gracious God thereby ; which sorrow must not be of an ordinary 
sort, but an extraordinary and most intense sorrow, for it cannot 
be an ordinary kind of sorrow, provided it be in any suitable 
measure proportioned to the offence. And 3dly, which follows 
upon the former, there must be a loathing of the person's self, 
because of these its ways and doings that have not been good 
in his sight, Ezek. vu 9, even to that degree as to fill the soul 
with wonder and astonishment, that ever it should have an occa- 
sion of renewing covenant with God again. 4thly, There must 
be a sincere and hearty resolving against all these sins, conse- 
quent upon this loathing ; the soul saying with a steady pur- 
pose, " if I have done iniquity I will do no more," Job 
xxxiv. 32* 

2dly, As to the latter, the things engaged unto render the 
nature of covenanting work difficult and weighty, which are 
duties of various kinds, such as, 1st, Holiness towards God, 
which is one special and chief part of the covenant, and that not 
for a time only, but for ever ; both in regard that God, the party 
covenanted with, is holy and unchangeably so, and calls his 
people to imitate him in this attribute especially ; and also in 
regard that the covenant itself is in its nature holy, all the 
articles being morally good and Consonant to the royal law, the 
scriptures of truth; and in the extent of its duration, of per- 
petual force and obligation. This duty of holiness towards 
God, engaged to in the covenant, comprehends in it a zealous 
endeavour to maintain the purity of the doctrine, worship, dis- 
cipline, and government of his institution, in opposition to all 
these who would corrupt it, or decline from it. 2d, Righteous- 
ness towards our neighbour, and more especially to our cove- 
nanted brother ; which righteousness should discover itself both 
in reference to sin and duty, by reproving him for sin ; or upon 
his rejecting reproof, by withdrawing from him, that he may 
be ashamed, and so come to be reclaimed from his evil course ; 
and by affording him all that help and assistance to covenanted 
duties that may be warrantably called for, and generally by up- 
rightness towards him in our transactions and dealings of any 
kind. 3d, Faithfulness towards our nation, which comprehends 
a constant endeavour to advance and promote in our station the 
common good thereof ; and a steadfast opposition to the courses 
that tend to take away the privileges of the same. 4th, Up- 
rightness towards ourselves, in every thing relating to the real 



PREFACE. 



xxi 



good of our own souls and bodies ; by walking in all the duties 
of sobriety, temperance, and moderation ; for as others are to 
have their due, so ourselves are not to be neglected. 

A third consideration, whereby the duty of renewing cove- 
nant with God appears to be difficult and weighty, was deduced 
from the manner and way of engaging } whereunto several things 
of great difficulty to be attained, were showed to be absolutely 
necessary, as 1st, Judgment, to know, and in some measure com- 
prehend, the nature of the duties to be engaged to, and the ad- 
vantages flowing from the right entering into, and keeping of 
the covenant, and the losses redounding to the breakers thereof. 
2d, Seriousness, which, if ever it be in exercise, will certainly 
then be most lively, when the soul is entering upon a work of 
so high import, as making a covenant with God ; for then the 
creature has one of two things to look for, either covenant 
blessings, or covenant curses, according as it performs the tenor 
of the covenant. 3d, Deliberation ; rashness in covenanting is 
of dangerous consequence : 'tis not the example of others only, 
nor raw flashes of conviction or love, nor external considera- 
tions, as gain, honour, men's approbation, &c, that must induce 
to this duty ; but a fixed permanent purpose of heart and soul, 
rationally and deliberately entered into. 4th, Heart-integrity, 
That it be done with all the heart, 2 Chron. xv. 15, for the 
man brings himself under a curse, that " having a male in his 
flock, sacrificeth to the Lord a corrupt thing." Mai. i. 14. 

A fourth consideration, from whence the work of covenant- 
ing comes to be a difficult and hard work, was deduced from 
the way and manner of performing the duties engaged to ; which 
is (as 'tis expressed in the covenant) with sincerity, reality, 
and consistency ; the difficulty of attaining to these qualifications 
in the performance of covenant-duties, arising partly from the 
strength of corruption within, the law of sin and death, which 
opposes the law of God ; and partly from the strength of snares 
and temptations from without; which requires, that (as becomes 
covenanted children) there be a daily recourse to Jesus Christ, 
for light to discover, and strength to overcome these corrup- 
tions and temptations; and life, that the soul turn not dead and 
insensible under them. 

A fifth consideration, from whence the difficulty of covenant- 
ing with God is sometimes heightened, was taken from the mean- 
ness of such as attempt the work. When the great ones, the 
nobles that are called the shields of the earth, do not afford their 
authority and patrociny, as an encouragement to the undertak- 
ing; and when the wise and learned will not employ their learn- 
ing, parts, and abilities for the facilitating thereof, but the mean 
and weakest are left to do the work alone. This was no 
small difficulty and discouragement to the Tekoites, in their 



xxii 



PREFACE. 



building and repairing the wall of Jerusalem, that " their 
nobles put not their necks to the work of their Lord." Neh. 
iii. 5. 

A sixth consideration, which may sometimes render such a 
work hard and difficult, was drawn from the want of the concur- 
rence of civil authority ; and the opposition made thereunto by the 
laws of the land, which, when it happens to be the case of a 
people designing to renew national engagements, cannot but be 
a very difficult and discouraging ingredient amongst others in 
their cup. 

On the other hand, these counterbalancing considerations were 
adduced, which are as so many props and pillars to support his 
people, and to allay the difficulties of the duty of entering into 
covenant with God, and to make it the more light and easy. 
1st, That the work is the Lord's, and he is greatly concerned in 
it ; and, therefore, his people may safely lean to him for help, 
he having enacted no law against it, as men have. 2d, That 
he looks not upon his people in such undertakings, as in themselves, 
for then it were impossible for creatures having the least sinful 
imperfection in them, to covenant with their spotless Creator, 
and come so near a jealous God, who is a consuming fire to the 
workers of iniquity ; but he considers his people in their covenant- 
ing with him, as in their head Christ, his eternal Son ; whence, 
we may safely say, that our national covenant wants not a Me- 
diator more than the covenant of grace, in this sense, as it is 
through him we have access to make this covenant with God. 
3d, That the Lord has promised his presence to his own work ; 
thus we find, through the whole of the covenants made and 
renewed by the people of Israel and Judah, that the Lord dis- 
covered his gracious presence with them, by some remarkable 
effect of his goodness. Thus it is remarked of Hezekiah, that 
after he had entered into covenant, " the Lord was with 
him, and he prospered whithersoever he went forth," 2 Kings, 
xviii. 7, compared with 2 Chron. xxix. 10. 4th, That the Lord 
puts none of his people to any piece of his work upon their own 
proper expense and charges, but upon his own ; and, whatever 
complaints his people may have of want of necessary charges, 
he both has wherewith to supply them, and has undertaken to 
make it actually forthcoming for them, having commanded his 
people to open their mouths wide, and he has promised to fill 
them. 5th, That the covenant hath a greater entail of bless- 
ings than will siifficiently compensate whatever expense and 
pains a people may be at, in undertaking and performiug it. 
In regard, that though a Christian should lose all, yea, even 
life itself, upon the account of it, yet the covenant will bring in 
all with advantage to a hundred fold, and glory to the overplus, 
when it is duly observed. 6th, That the undertakers have God's 



PREFACE. 



xxiii 



call and commandment to set about it ; this is that which, above 
all other considerations, inspires a Christian with undaunted 
courage and alacrity in the undertaking of a duty, when it is 
made clear that the person has God's call and command for a 
warrant ; otherwise, the want of this may make the duty to be 
heartlessly and doubtingly entered upon, and lamely performed. 

Seeing, therefore, that sometimes a work may be the Lord's, 
and yet the Lord's call to such a particular person or people to 
undertake it, may be wanting : he came necessarily (which was 
the second head proposed) to inquire, what were the several 
things that might seem to speak against us, as not having this 
call from the Lord, and what were the things that spake for us, 
and might give us matter of encouragement in undertaking the 
work before us. In solution of which, the following considera- 
tions were proposed : — 

1st, As to the things that might seem to speak against us — 1st, 
Our darkness, not whether covenanting be a duty, but in regard 
of the want of right apprehensions of the nature and greatness 
of the duty, which cannot be a sufficient ground to neglect the 
duty unless there were some duties from which a Christian is 
exeemed, and that is one of them, which indeed will not be found 
in the whole Bible. 2d, Our want of a frame suitable for the 
greatness and weightiness of the work, which speaks sadly against 
us, but is not to be a ground to neglect the duty, we being com- 
manded to look to the God of the covenant for it. 

Upon the other hand, the things which seemed to speak for 
us, and yield matter of encouragement, that not only the work 
was the Lord's, but also that we had his call to the same, were, 
1st, The many palpable, plain, and open breaches of these 
covenants, are a loud call to renew them. 2d, The undervaluing 
account that the nations have made of them is a call to all such 
as have any respect to the sacred name of the Lord invocated 
in these covenants, to do their utmost to vindicate them from 
that disgrace, by showing how high a price and value they put 
upon them. 3d, The lands enacting the perpetual banishment 
of these covenants, and imposing oaths contrary and opposite to 
them — which brings double perjury upon the nation, both by 
disregarding and omitting the performance of this just, lawful, 
and commendable covenant, and by making unjust, sinful, and 
hateful covenants for opposing the growth and success of Christ's 
kingdom, even the reformation of these many abuses that have 
corrupted the holy religion of his institution : and perjury draw- 
ing wrath after it, as a native and necessary fruit and consequent ; 
they that would stand in the gap to turn away national wrath, 
cannot otherwise make up the hedge, that the land should not 
be destroyed, but by renewing and keeping national covenants. 
4th, That so many are speaking against them everywhere, ac- 



xxiv 



PREFACE. 



counting them a conspiracy against royal authority, a popular 
combination for advancing private ends and interests under the 
cloak of religion, or at least unnecessary and unprofitable for 
the end intended by them, binding to things of such a hetero- 
genous nature, as renders the keeping within the sphere of our 
own activity and station inconsistent and impossible, and such 
things as whereof we have no occasion, and the like ; which is 
a loud call to us or any that retain other thoughts of their nature 
and ends, than the generality do, to speak for them, which can- 
not be done more fitly, honourably, or conspicuously any other 
way than by renewing and observing them. 5th, The practice 
of the godly in such a juncture of time as what ours appears to 
be, is a call and encouraging consideration to set us upon this 
work — the godly usually in times of great defection from the 
purity and power of religion and corruption of the ordinances 
of God's worship, set about renewing their covenant thereby to 
prevent covenant curses, and procure covenant blessings : as we 
find both in Scripture record, 2 Chron. xv. 12, 13; xxix. 10; 
xxxiv. 30, 31 ; Ezra, x. 3, and in our own ecclesiastic history. 
And the practice was justified by the success for the most part 
terminating in some reviving and reformation. 6th, The time 
being come to such a crisis, that such as would keep the w r ord 
of Christ's patience cannot any longer do it in a distinguishing 
way from those that are covenant-breakers, but by renewing 
covenant and thereby making a test and trial of the well-wishers 
to the covenanted interest in the land is a call to set about this 
work ; in former times, the godly held fast this their profession 
by suffering for their adherence to covenanted duties, resisting 
unto blood, striving against the sin of covenant-breaking: whereas 
now, our call seems to be more clear to do it by renewing these 
covenant-obligations. 7th, The covenants themselves have, as 
it were, a loud voice to call us and all who own their obligation 
to set about renewing of them ; they call by the justness and in- 
trinsic goodness of the matter, which is of binding force by virtue 
of the law of God prior to any covenant-tie, and by the holiness 
and excellency of the end : to wit, the reformation and preset 
vation of religion ; — yea, the covenant seems to say to us and 
to every true hearted son of the Church of Scotland, as Job says 
in another case — " Have pity upon me, O my friends," &c. 
So says the covenant — have pity upon me, all ye that have any 
respect for me, for church and state have forsaken me. 

The third thing proposed was, to give some advices and direct 
tions for right managing the duty intended. The scope and 
substance whereof briefly follow : — 

1st, Such as would make a covenant with God aright, so as 
the same may never be broken nor yet forgotten, must labour 
to know if they be in good terms with the God of the covenant, 



PREFACE. 



XXV 



and with the Mediator of the covenant; if they have sincerely 
closed with the terms, and acquiesced in the proposals of the 
covenant of grace : this personal and particular acceptance of 
Christ in the new covenant being the only fountain of acceptable 
entering into national covenants. Hence, it concerns all that 
would be right Covenanters to search and see how it may be 
betwixt God and them, because it is but a profanation of the 
covenant to have the hand and tongue at it and the heart from 
it ; a well-informed head without a reformed heart is not suffi- 
cient — a good opinion and liking of the covenant without a heart 
and affection to the covenant avails nothing in God's sight. 

2d, Such as would rightly renew covenant with God must be 
well resolved concerning the motives leading them to covenant, 
which motives must neither arise wholly from without nor yet 
wholly from within; for, if these motives arise wholly from with- 
out, it discovers a great deal of treachery in the persons cove- 
nanting, as not beginning at the heart, not duly considering the 
inward case of the soul, but being moved from some external 
considerations — as a name amongst men, or affectation of zeal 
for public concerns, or such like ; if they arise wholly from with- 
in, it betrays much weakness and lowness of spirit, as not being 
able at the same time both to have a concern about the inward 
frame of the heart and eternal estate and condition of the soul, 
and likewise a zeal for the public good of the nation and thriving 
of the work of God and kingdom of Christ. Both which interests 
ought to be in their due proportion before the eyes of a sound 
and real Covenanter; a right engager in covenant must be 
moved thereto, both from a due sense of the strength and power 
of corruption within, and also from the consideration of the 
lowness of God's work through defection without. 

3d, A right Covenanter must be well resolved concerning the 
terms of the covenant; that it excludes all coming and going, 
according to the revolutions of the times and the ebbing and 
flowing of worldly interests. One that has given up his name 
to the Lord in covenant, and called himself by the name of Israel, 
must not, like the Samaritans, be an Israelite only in a time of 
Israel's prosperity, but he must be one in adversity too ; the 
things engaged to in the covenant being of everlasting and 
permanent duration in their nature, must be lasting also in their 
observation. 

4th, A right renewer of covenant must be well resolved anent 
the cost and expense of steadfast keeping of covenant; this 
should be first counted and deliberately resolved upon before 
engaging, lest, after persons have engaged, they want sufficiency 
to finish and fulfil the undertaking: and the Wise man assures 
us — it is better not to vow, than to vow and not pay. The 
covenant may come to require the cost both of doing and suffer- 

D 



PREFACE. 



ing.to finish it, there must therefore be a resolving upon both 
before engaging. 

5th, A right Covenanter must be well resolved concerning 
the separating nature, and the uniting tie and bond of the cove- 
nant ; for, as it distinguished between friends and foes, so it 
unites Covenanters amongst themselves in duties, interests, and 
concerns — so that they become one society, having an identity 
of common duties and privileges, common crosses and rejoicings ; 
and must rejoice together and weep together. 

He closed the Sermon with a twofold advice or exhortation 
to two sorts of persons : — 

1st, To those who had some good opinion of, and some love 
for the covenant, but yet were not resolved to join in covenant 
with us, because of many entanglements in a world ; some estate, 
farm, or place of employment would be forfeited thereby; and 
hence, though the covenant be, in their opinion, a lawful and 
commendable engagement, yet not for them ; they are in a 
course inconsistent with it, and could not be otherwise without 
foregoing some worldly accommodation. Those he advised to 
consider the matter duly; not to engage without a resolution to 
forsake all interests that might interfere with covenanted duties ; 
for to engage in the covenant, and yet to walk in a course oppo- 
site to it, would be exceedingly sinful ; but to labour rather after 
old Jacob's spirit and disposition, who looked to and trusted 
in the God of the covenant when he had nothing else to look 
to — no outward encouragement, Gen. xxxii. 10 — He had but 
his staff in his hand when he passed over Jordan, and the Lord 
made him to return with two bands. For, if a person could 
attain Jacob's spirit, name and sirname would be lovely in their 
eyes, covenant and covenanting. 

2dly, To those who had put their hands to many sinful 
covenants in opposition to this covenant, and such as being in a 
natural and unrenewed state, in league with sin and Satan, and 
in covenant with hell and death. Those he advised and ear- 
nestly obtested to break all their sinful covenants, to loathe 
and abhor them, and be humbled for them: and to come and 
fall in with this covenant, to say in sincerity that whereas other 
lords have had too long dominion over them, henceforth they 
would make mention only of the name of the Lord as their 
Lord ; and that their name should thenceforth be Jacob, and 
their sirname Israel, and to sign and seal the same with their 
oath and subscription. This exhortation he enforced by the 
several calls to the work mentioned before, and by the two 
following motives : 1st, Because right entering into, and stead- 
fast keeping of this covenant is the way to a holy life, and a holy 
life tends to make a holy nation ; for, if we would observe this 
covenant sincerely, uniformly, and constantly, we could never 



PREFACE. 



xxvii 



be an unholy, and consequently, never an unhappy people ; but 
it should be written as a motto upon our walls and gates, 
JEHOVAH SHAMMAI, the Lord is there. 2d, Because the 
entering rightly into and due observance of this covenant would 
be our strength in the midst of all perplexing thoughts, whether 
arising from inward corruptions, or from outward temptations 
or dangers ; the covenant yielded more satisfaction to David 
when dying than a royal diadem, a melodious harp, a puissant 
army, strong cities, a numerous offspring, or any earthly comforts 
could do, when, 2 Sam. xxiii. 5, he supports himself with this, 
That " though his house was not so with God," yet He had made 
with him " an everlasting covenant, well-ordered in all things, 
and sure." The keeping of this covenant had been to our nation 
a Samson's lock, whereby we should have been able to oppose 
all our enemies ; whereas the breach of it hath opened a door to 
all sorts of enemies to creep in amongst us, and hence is verified 
that which the Lord has threatened his people with for their 
breach of covenant, Deut. xxviii. 44, that the enemy shall be 
the head, and his people the tail. 

Sermon being closed by prayer, the Acknowledgment of Sins 
was again read, as preparative to the engaging part ; and the 
minister, in the first place, admonished all such as were guilty of 
such public steps of defection as are confessed in the Acknow- 
ledgment, to make full and free confession thereof before the 
congregation with such a due sense of, and sorrow for these 
public sins, as might evidence a hearty design of abandoning 
them and of adhering more closely to covenanted duties, which 
accordingly many did, both with respect to the perjurious oaths 
of the late times and defections of the present. 

Because many have made a handle of this, above any other part 
of the action, to reproach and render the whole of the work con- 
temptible, calling it Jesuitic superstition, enthusiasm, advancing 
our own confessions into the room of Christ's satisfaction, and ex- 
pecting pardon upon the score of superficial public acknowledg- 
ments : — therefore, to vindicate this part of the work from such 
groundless calumny, we desire it may be adverted. 1st, That 
this is a commanded duty, that such as have violated the law and 
commandments of God, and been guilty of false and unfaithful 
dealing in his covenant, should unfeignedly confess their iniquity, 
which, if they do, God is faithful and just to forgive. 2d, That 
according to the nature of the offence, as the same has been 
acted secretly or publickly, and is of a secret or public nature 
and concern, so it ought to be confessed. If the offence be in 
its nature and way of perpetration a secret sin, known only to 
God and the person's own conscience, secret repentance suf- 
ficeth : nor can the church require any thing else, in regard such 
sins come not within the sphere of her cognizance ; — but if the 



xxviii 



PREFACE. 



sin be public and national, or only personal, but publickly acted, 
so as the same has been stumbling, scandalous, and offensive to 
others : then it is requisite, for the glory of God and good of 
offended brethren, that the acknowledgment be equally public 
as the offence. These are first principles that will not need to 
be proved, but may be taken for granted. But, 3dly, To make 
it appear that it is consonant to the practice of the godly to make 
public confession of national backslidings, we shall advance two 
or three Scripture instances. Joshua, chap. vii. 19, compared 
with verse 11, commands Achan, who had broken God's 
covenant which he commanded Israel, and so brought upon 
that whole nation the Lord's anger, that he would give glory 
to God, by making confession to him. Whence it appears, 
that such sins as are national in their consequences, and bring 
national judgments upon a people, ought to be publickly con- 
fessed for turning away these judgments, and vindicating the 
honour of the Supreme Lawgiver, Ezra, x. 1, 2 — " Now when 
Ezra had prayed, and when he had confessed, weeping, and 
casting himself down before the house of God, there assembled 
unto him out of Israel a very great congregation of men, women, 
and children : for the people wept very sore. Verse 2d, And 
Shechaniah the son of Jehiel, one of the sons of Elam, answered 
and said unto Ezra, We have trespassed against our God, and 
have taken strange wives of the people of the land. Verse 3d, 
Now therefore let us make a covenant with our God, to put 
away all the wives, and such as are born of them. Verse 10, 
And Ezra the priest stood up and said unto them, Ye have 
transgressed and taken strange wives, to increase the trespass 
of Israel. Verse 11, Now 7 therefore make confession unto the 
Lord God of your fathers, and do his pleasure. Verse 12, 
Then all the congregation answ r ered, and said with a loud 
voice, As thou hast said, so must we do." Neh. ix. 1 — " Now, 
in the twenty and fourth day of this month, the children of 
Israel were assembled with fasting and with sackclothes, and 
earth upon them. Verse 2d, And the seed of Israel separated 
themselves from all strangers, and stood and confessed their 
sins, and the iniquities of their fathers. Verse 2d, And they 
stood up in their place, and read in the book of the law of the 
Lord their God, one fourth part of the day, and another fourth 
part they confessed and worshipped the Lord their God." Acts, 
xix. 18 — " And many that believed came, and confessed, and 
showed their deeds." 

These Scripture examples, as we conceive, do sufficiently 
evince that such public confession, for the substance of it, is not 
only expedient, but also necessary for such as would renew their 
covenant with God. As for some circumstances of the manner 
thereof, neither are we to vindicate them, nor can they justly be 



PREFACE. 



XXIX 



charged upon the whole of those who made those confessions, 
far less upon the minister who, though he exhorted such as were 
guilty of scandalous defections to glorify God by a public con- 
fession, yet obliged none thereunto authoritatively ; and such as 
confessed the sin of their thoughts, or any other sins not scan- 
dalous and offensive to others, he exhorted to be serious in 
mourning over these things secretly before the Lord ; but withal 
told them that these things are not the subject matter of such a 
public acknowledgment. Such as were unconcerned in their 
confessions, and seemed rather to do it from the example of others 
than from a real and deep sense of their guiltiness before God 
(as it must not be dissembled there were too many,) he exhorted 
to attain a sense of the things confessed, and posed their con- 
sciences whether they were convinced of what they pretended to 
confess. If any were so ignorant and weak in their apprehensions 
of the nature of right repentance and justification as to put their 
acknowledgment of sin in the room of Christ's satisfaction, and 
to rely thereupon for peace and acceptance with God, as it is 
alleged they did, it must be owned that they wofully erred in a 
matter of the highest consequence; but to affix this either upon 
all in general, or upon any particular person by name, is 
against the law of charity, and a judging of the heart, which is 
not obvious to man, but only to God, and so a usurping of God's 
prerogative ; wherefore it appears, that the objecting of these and 
other such like things against this duty, is the effect of an im- 
potent malice and passion against the whole design of the wx>rk, 
which is too shrewd an evidence of a malignant spirit. 

Whereas, some have taken occasion to pass injurious reflec- 
tions upon the minister because he made confession and acknow- 
ledgment of his own personal miscarriages ; as though he did it 
with design to please the people and to excite them to make 
confession of the things whereof they had no due sense, and that 
he should have proposed himself as an example to the people; 
therefore, to discover the falsehood of such reports, we must de- 
clare plain matter of fact upon this head. The minister did 
indeed acknowledge his own iniquities, in general with others* 
and also particularly at the entry of the work, but without any 
design to please party or person ; but only for the glory of God, 
as himself declared ; which, if any shall say was but hypocritical 
self-seeking, we must remit them to the apostle's interrogation 
to prepare an answer — Who art thou, O man, that judgest ? 
Neither did he say that he did it to be an example to others, 
though even in that case he had not been to be blamed, seeing 
the best of God's saints in public employment in church and 
state have done the like in public assemblies, as Josiah, Ezra, 
Nehemiah, in sacred record ; and in our church history, the Rev. 
Mr. John Davidson, who, at the renewing of the covenant, 



XXX 



PREFACE. 



March 80th 5 1596, not only exhorted the brethren of the ministry 
to a serious confession of their sins, but did also make confession 
of his own and excited the rest by his example, as is related by 
Mr. Calderwood in his history of the Church of Scotland, page 
317. Wherefore, seeing he has the command of God and the 
example of the most eminent of his saints for his warrant and 
precedent, he may be perfectly unconcerned what are the con- 
structions that such persons as are indifferent either about 
national sins or judgments do put upon this action. 

The Acknowledgment of Sins being read, the minister prayed, 
confessing therein the sins which had been publickly confessed 
in the said Acknowledgment, and begging assistance to know 
and do the duties engaged unto ; then the Engagement to Duties 
was likewise read in the audience of the congregation : where he 
showed that the design of these engagements was to accommo- 
date the covenants to our case and circumstances. And advised 
the mixed multitude to beware of entering into the covenant 
unless they were duly resolved concerning the performing of the 
same, according as our fathers understood it, and as the same 
was explained and applied to the present condition of things in 
these engagements ; after which, the minister having prayed for 
the gracious presence and assistance of the Divine Spirit to 
enable us both to engage and perform, commanding those who 
were to renew their covenant to stand upright and hold up their 
right hands, he proceeded to the administration of the oath, 
causing the people to elevate their hands at the end of each 
article. The covenants being renewed, the minister addressed 
himself to those that had entered into covenant to this purpose : 
Now, you who have renewed your covenant with God must not 
imagine that you may sit down upon your performance and rest 
yourselves as though your work were perfected and finished ; 
nay, but you must consider with yourselves that now it is but 
beginning ; your race is before you, the greatest part of the w r ork 
is before your hand — covenanting is relative to performing ; you 
must therefore meditate upon, and ponder your engagements 
more now than before ; for now you have put a new bond upon 
your souls, to walk with God in all the ways of new obedience. 
In order therefore to your performing, as you have undertaken, 
I would put you in mind of several particulars which you must 
have much and frequently upon your hearts and before your 
eyes. 

1st, You must know that a holy life is what becomes Cove- 
nanters ; it is not holiness in name, show, and appearance, but 
holiness in reality, in truth and substance, that must be inter- 
woven with all your actions and duties ; though others should 
not look to conscience, yet you must ; though others slight and 
neglect religion, you must by no means do it ; you must put on 



PREFACE. 



xxxi 



a Joshua's generous and holy resolution, c That whatever others 
do, you and your house will serve the Lord/ You must con- 
sider upon it, that well-set speeches concerning the covenant is 
not what you are principally to study, but well-set hearts ; you 
must shake off laziness as well as hypocrisy. 

2d, You must be very regular in your walk ; a uniform con- 
versation in the way of holiness is that which greatly adorns a 
Christian, and consequently a Covenanter. And if you endea- 
vour such a regular course of life, you will not shape yourselves 
according to the company you fall into. As some have a re- 
ligion for every company, so they have one for man and another 
for God, and will be more careful and afraid lest their hypocrisy 
be discovered by men, than they are afraid to be made manifest 
to the Lord. But so it must not be with you who have renewed 
your covenant with the Lord ; you must be the same in the 
closet as in the public assembly, and have a greater regard to 
the eye of Jehovah, and the answer of a good conscience, than 
to the approbation of fellow-creatures. 

3d, You must be careful to perform all things which you 
have engaged to, within your sphere and station, but must not 
go without it : God is a God of order, and as he hath placed 
the stars in their proper orbs for the order and ornament of the 
universe, so hath he assigned to Christians their diverse sta- 
tions, for the beauty, order, and union of the Church ; Christ, 
the Captain of salvation, hath marshalled his soldiers into rank 
and file, and it were a disordering of his army if any should 
break their ranks. 

4th, You must slight no opportunity of pursuing the ends of 
your covenants; whatever it may cost you when the occasion 
offers, suffering must not deter you from it ; and if the times 
be such now as spare both your persons and purses, yet you 
must not be sparing in your prayers for the reviving of the 
work of God in the land, which is the very end of covenant- 
ing. 

5th, You must be careful that you do not forget the covenant ; 
forgetting (as you heard before) is a step towards forsaking, and, 
therefore, you must endeavour to have the covenant nearer to 
you than the Israelites had it — they had it written upon the 
posts of their doors, you must have it written upon the tables of 
your hearts. 

6th, You must evidence a great deal of cheerfulness and 
patience under your crosses and losses, which may occur to you 
for your adherence to this your covenant ; you must neither 
weaken your own hands in the discharge of covenanted duties, 
by drooping and discouragement under these crosses, nor 
stumble others, by repining at these losses, or by any carriage 
and deportment under them that may import your repenting of 



xxxii 



PREFACE. 



what you have now done. And because you are impotent and 
weak in yourselves, therefore, 

7th, You must see that faith be in exercise in all your per- 
formances of covenanted duties. If this be wanting you will per- 
form nothing to purpose, " for without faith it is impossible to 
please God." By this grace you must keep up acquaintance 
with Christ, and have frequent recourse to him, both for clean- 
sing you from your defilements when you break the covenant, 
and for strength to perform what you are obliged to by covenant, 
both for recovering grace to raise you up when fallen, and 
for preventing grace to preserve you from falling or relaps- 
ing again. 

8th, That you may be the more active and vigilant in keep- 
ing covenant, you must labour to maintain a constant fear of 
breaking it, and have a fixed impression of the tremendous 
threatenings denounced against covenant-breake v . ; and you 
must know that all are such in God's account,), iO satisfy them- 
selves with the form of godliness, denying the power thereof. 
For this end read and ponder these and the like scriptures : — 

Lev. xxvi. 25. " And I will bring a sword upon you, that 
shall avenge the quarrel of my covenant, and when ye are 
gathered together within your cities, I will send the pestilence 
among you : and ye shall be delivered into the hand of the 

enemy." Neh. v. 13 " So God shall shake out every 

man from his house, and from his labour, that performeth not 
this promise ; even thus be he shaken out and emptied." Jer. 
xi. 3. " Cursed be the man that obeyeth not the words of this 
covenant, which I commanded your fathers in the day that I 
brought them forth from the iron furnace." 

Ezek. xvii. 15. " Shall he prosper? shall he escape that doeth 
such things ? or shall he break the covenant and be delivered ?" 
Verse 18th, " Seeing he hath despised the oath, by breaking 
the covenant, when lo, he had given his hand, and hath done 
all these things: he shall not escape." Verse 19th, "There- 
fore, thus saith the Lord God, as I live, surely mine oath that 
he hath despised and my covenant that he hath broken, even it 
will I recompense upon his own head." 

The minister having given these exhortations, closed the day's 
work with prayer, and singing a part of the ciii. Psalm, from 
the 17th verse to the 19th. And having intimated the time of 
meeting for more immediate preparation for the Holy communion, 
putting the people in mind to be preparing for the work by 
fervent prayer and supplication, joined with serious and upright 
self-examination, he dismissed the congregation after the usual 
form. 

This true and unbiassed account of the work in its design, 
progress, and issue, we have given, not to pre-occupy false re- 



PREFACE. 



xxxiii 



ports only, which we cannot rationally suppose an entire free- 
dom from, unless we will fall in with the opposers of our cove- 
nanted reformation, and to purchase the good opinion and com- 
mendation of men at the rate of losing the favour of God. The 
main end of relating some of the more material heads, scope, 
and argument of the sermons, is, because there are some things 
handled in them which behoved to have been inserted in this 
preface, to clear up our motives and call to the work, which 
could not be better done, than as the same was cleared then to 
the people. And this brief relation, though falling short of the 
matter then delivered, may serve to bring things to the memories 
of those that found sweet satisfaction in hearing them in the 
public. As for what may be the observations of censorious 
critics, either of the sermons in particular, or of the *worlc in 
general, we are perfectly unconcerned about them, seeing we 
equally val ° their approbation or disapprobation; pro/iding 
true matter ot ct be not misrepresented, and so truth injuri- 
ously wronged. Nor are we willing here to make any observa- 
tions of our own concerning the issue and on-carrying of the 
work, though all the godly there present ought to serve the 
Lord's gracious assistance and favour, (so far as they found the 
same afforded to themselves, or displayed in others) lest we may 
either be in danger to diminish the grace of God by complain- 
ing, or incur the suspicion of self-flatterers by commending, but 
shall leave it to the judgment of such as were then present, and 
the candid interpretation of others that may read this preceding 
account thereof. 

There have been many objections made against the design, 
matter, and form of the covenants ; more against subjects cove- 
nanting to defend the purity and promote the reformation of 
religion, without the royal concurrence of their sovereign 
princes, most of all against private persons entering into cove- 
nant or renewing thereof for the said end, without the general 
concurrence of the representative body of the Church and State. 
Those, which concern the former two, have been fully answered 
by the greatest of our reformers, whose piety and learning set 
them sufficiently above the snarling censures of whatsoever 
cavilling pens or tongues : As for what are made against the 
last, they are also answered better than we can pretend to do, 
in the analysis upon the xxixth chapter of Deuteronomy, pre- 
fixed to the National and Solemn League and Covenant, re- 
newed at Lesmahago, whereunto we refer the reader Only 
because that book may not be at hand to every one that would 
desire these objections solved, we shall here transcribe the 
answers to two or three of the most material of those objec- 
tions, making but small (if any) variation from the author's 
words. 

E 



xxxiv 



PREFACE. 



Object. 1. " In all the national covenants whereof we read in 
Scripture, there was still the concurrence of either the sovereign 
authority then in being, or at least of the captains, elders, of- 
ficers, and heads of the tribes ; and, therefore, it cannot be done 
by private subjects, without either royal or parliamentary au- 
thority." 

Ans. Certainly the obligation of the covenant held forth, 
Deut. xxix. 10, 11, 12, being so extensive as to reach all the 
members of church and commonwealth, of all qualities, ranks, 
vocations, ages, sexes, is to be understood positively that all 
these are obliged to enter into covenant, but not negatively, that 
without any of these the covenant should not be entered into. 
The motives mentioned are to the small as well as the great ; 
and, without them, as well as with them, the articles of it, and 
the keeping and doing of them, are common to both alike. The 
relation that the small and meaner sort of people have to God 
(the other contracting party) is the same that the nobles and 
great ones have, and the privileges of it, to be established as a 
people unto himself, and to have him for their God, do no more 
belong to the one than to the other ; and, consequently, the 
small may renew it as well as the great, but not nationally to 
bind the whole nation formally, to which, indeed, the concur- 
rence of the representatives is necessary. As for precedents of 
this practice, see them above, in the narrative of the sermons, 
[p. 9.] • 

Object. 2. " This covenant having been disclaimed by the 
political father, and made void by law, never again revived by 
authority of parliament, nor the law rescinded by which it was 
declared not obligatory, is therefore of no binding force upon 
us who have never personally sworn it ; and to renew it, and 
bring ourselves under the bond of it when we are free, without 
the concurring or imposing authority of our rulers, is high pre- 
sumption in private subjects." 

Am. If any engagements can be supposed binding upon posterity, 
certainly national covenants to keep the commandments of God, 
and to adhere to his institutions, must be of that nature. It can- 
not be denied that several obligations do bind posterity, such 
as public promises with annexation of curses to the breakers, 
Neh. v. 12, 13, Thus, Joshua's adjuration did oblige all poste- 
rity never to build Jericho, Josh. vi. 26 ; and the breach of it 
did bring the curse upon Hiel the Bethelite, in the days of Ahab. 
2dly, Public vows — Jacob's vow, Gen. xxviii. 21, did oblige all 
his posterity, virtually comprehended in him, Hos. xii. 4. The 
Rechabites found themselves obliged to observe the vow of their 
forefather Jonadab, Jer. xxxv. 6, 14, for which they were re- 
warded and commended. Public oaths do oblige posterity — Jo- 
seph took an oath of the children of Israel to carry up his bones 



PREFACE. 



XXXV 



to Canaan, Gen. 1. 25, which did oblige posterity some hundred 
years after; Exod. xiii. 19, Josh. xxiv. 32. National covenants 
with men before God do oblige posterity, as Israel's covenant 
with the Gibeonites, Josh. ix. 15, 19; the breach whereof was 
punished in the days of David, 2 Sam. xxi. L Especially 
national covenants with God before men, about things moral 
and objectively obliging, are perpetual, and yet more especially 
(as Grotius observes) when they are of an hereditary nature, 
i. e., when the subject is permanent, the matter moral, the 
end good : and, in the form, there is a clause expressing their 
perpetuity. 

All which ingredients of perpetual obligations are clear in 
Scotland's covenants, which are national promises, adjuring all 
ranks of persons, under a curse, to preserve and promote refor- 
mation according to the Word of God, and extirpate the oppo- 
site thereof; national vows, devoting the then engaging and 
succeeding generations to be the Lord's people, and walk in his 
ways; national oaths, solemnly sworn by all ranks never to 
admit of innovations or submit to usurpations, contradictory to 
the Word of God ; national covenants, wherein the king, par- 
liament, and people, did covenant with each other, to perform 
their respective duties in their several places and stations, in- 
violably to preserve religion and liberty ; yea more, national 
laws, solemnly ratified by king and parliament, and made the 
foundation of the people's compact with the king at his inaugura- 
tion ; and finally, they are national covenants with God, as a party 
contracting to keep all the words of his covenant. The subject 
or parties contracting are permanent — to wit, the unchangeable 
God and the kingdom of Scotland, (the same may be said of 
England and Ireland) which, whilst it remains a kingdom, is 
still under the obligation of these covenants. The matter is 
moral, antecedently and eternally binding, albeit there had been 
no formal covenant — the ends of them perpetually good : to wit, 
the defence of the true reformed religion, and the maintenance of 
the King's Majesty's person and estate, (as is expressed in the 
National Covenant,) the glory of God, the advancement of the 
kingdom of our Lord Jesus Christ — the honour and happiness of 
the King's Majesty and his posterity, and the public liberty, safety, 
and peace of the kingdoms, as it is expressed in the Solemn 
League. And in the form of them there are clauses expressing 
their perpetuity. In the National Covenant it is said, that the 
present and succeeding generations in this land are bound to keep 
the foresaid national oath and subscription inviolable. And in 
the Solemn League, Article ). That we, and our posterity after 
us, may, as brethren, live in faith and love. And Art. 5. That 
they may remain conjoined in a firm peace and union to all 
posterity. 



xxx vl 



PREFACE. 



We may add also, the sanctions of rewards and punishments 
descending to posterity, prove the obligation to be perpetual ; — 
which is, alas ! too visible in our case, as to the punishments in- 
flicted for the breach of our covenants, and like to be further in- 
flicted if repentance prevent not; so that, as we have been a taunt- 
ing proverb and a hissing for the guilt, we may look to be made 
a curse and an execration for the punishment r r it. The dis- 
tinction which some make use of to elude this ligation — " that 
suppose they be materially bound, yet, seeing they have not sworn 
the covenants personally, they are not formally bound," is both 
false and frivc^iis ; for our father's oath having all the foresaid 
qualifications, iids us formally as an oath, though we have but 
virtually sworn it ; and whether the obligation be material or 
formal, implicit or explicit, it is all one in God's sight if it be 
real, seeing even virtual obligations have frequently brought 
reward' and punishments upon the head of the observers or 
breakers of them, as well as formal. Seeing, then, the obligation 
of the covenant upon us is evident to a demonstration, it cannot 
in justice be called a rebellious action against lawful authority, 
to declare in our station that we believe so much, and resolve 
to practise accordingly. It is indeed too true, that the wicked 
laws enacting the perpetual breaches of these covenants have 
never been rescinded ; but seeing they are wicked, and opposite 
to the commandment and covenant of the Lord, the supreme 
legislator, they are naturally void and null, and have been still 
so esteemed by us. 

Object. 3. " Albeit the National Covenant should be granted 
to be binding upon us the people of Scotland, and therefore may 
be renewed ; yet, to renew the Solemn League with England 
and Ireland as matters now stand, is ridiculous and impossible." 

Ans. This objection is partly answered before in the Sermons, 
page 14, and may be further cleared, if we consider that the 
Solemn League and Covenant may be taken under different 
respects, either as a league amongst men, or as a covenant between 
God -and men : in the former sense, as it notes a league offensive 
and defensive made betwixt the collective bodies of these king- 
doms, it is certain it cannot be taken by us who are but a poor, 
insignificant handful of people, far from any authority or influ- 
ence in church or commonwealth ; the collective and representa- 
tive body of the three kingdoms having basely abandoned their 
covenant with God and united in a sinful compact opposite 
thereunto, so that to make a league with England or Ireland in 
this sense, were to enter into a sinful confederacy with apostate 
covenant-breakers ; but in the latter acceptation, as it is a covenant 
with God, not as a witness only, but also as a party contracting, 
there is no absurdity or impossibility why Scotland or any part 
thereof may not renew it, obliging themselves by a solemn vow 



PREFACE. 



xxxvii 



to perform what they are bound to antecedently by the law of 
God ; — and, if it be considered as an association, it respects those 
only who now do, or hereafter shall adhere unto it, whether 
here or in the other two kingdoms. Hence the words in the 
preamble of the Solemn League and Covenant, expressing the 
several ranks and the extent of the Covenanters, were not read 
at the renewing of it at Douglas, because we own ourselves to 
be under a lea^ with none but such as own the covenanted 
reformation ; these, and these only, we heartily embrace as our 
colleagues into the dearest and nearest bonds of Christian union 
and fellowship, according to this League and Covenant. 

As the revolt of the ten tribes from the tr religion and 
covenant of the Lord their God hindered not the godly of Judah, 
nor the small party that joined in the sincere wprship of God 
out of Ephraim and Manasseh, to renew their covenant under 
the auspicious reigns of Asa, Kezekiah, Josiah ; nor did the 
horrid apostacy of the Sectarian party in England impede our 
ancestors in renewing this Solemn League and Covenant in Scot- 
land, Anno 1649 ; so neither can the defection of the generality 
of the three kingdoms, which is to be bewailed, if possible, with 
tears of blood, hinder us from testifying our adherence to the 
covenant, or invalidate what we have done therein. 

Object. 4. " Albeit the action should be granted to be for the 
main, lawful, and right ; yet it was most unseasonable to under' 
take it at such a time when the parliament and ministry are com- 
posed of a set of men that evidence no good affection to the 
present established Church in Scotland, who will be ready to 
interpret the action of a few immoderately and unseasonably 
zealous people as the deed of the whole Presbyterians in Scot- 
land, and so make a handle thereof against them to impose upon 
them some new burdens ; or to take such measures as will effect- 
ually put a stop to the more general renovation thereof through- 
out the land." 

In answer to this objection, we shall only desire the gentlemen 
that make it to remember — that now, for the space of 24 years, 
they have been crying the time is not come wherein we should 
set about covenant-renewing ; one while they have pretended 
that the time was not seasonable, because such as were in autho- 
rity were friends to the church, and it would look like a suspect- 
ing of their integrity to enter into covenant for the defence and 
reformation of religion, as if they w r ould not show themselves 
active enough for these ends, and prove an irritation to them to 
turn enemies to Presbyterian government ; it would cause them 
think the Presbyterians to be a people of indiscreet and ungo- 
vernable zeal, and so disgust them at the establishment. Another, 
while they excuse themselves from this duty, because those in 
authority are unfriendly to the Presbyterian establishment, they 



xxxviii 



PREFACE. 



must walk cautiously now, and manage prudently, lest they give 
any umbrage to Jacobites and Episcopalians to represent them 
ill at court, and so occasion the overthrow of the great security 
founded in the union treaty. Formerly, they needed not renew 
the covenant, because religion was not in danger — now they 
dare not attempt to do, because it is; they must wait till a well- 
affected parliament and good counsellors set it out of danger 
again, and then they, will not need to covenant for its safety. 
These shifts are too shrewd discoveries of neutrality in this cause. 
It is to be feared that the godly have too long been hood-winked 
with such frivolous pretexts ; and it is high time for every one 
that has the low case of the work of God in the land at heart to 
be awakened to renew their covenant with God, and keep the 
same. The motives and calls to the work above-mentioned will 
sufficiently (we hope) demonstrate the seasonableness of it; but 
if there was a defect as to the seasonableness, it was not because 
it was so soon set about, but because it was no sooner. 

We shall not dwell any longer upon these and the like objec- 
tions ; there will not want mountains of difficulties in the way 
till such time as the Lord, coming by his Spirit in a day of his 
power, shall be pleased to level them and say, " What art thou, 
O great mountain, before Zerubbabel ? Thou shalt become a 
plain." In that day (we doubt not) there shall be a willing 
people to enter into covenant with the Lord, even a perpetual 
covenant that shall not be forgotten ; but, in the mean time, they 
would do well to consider the hazard they bring themselves into 
who wilfully raise objections against the covenant, because they 
are unwilling to enter into it, or be bound by it. 

It may be some will desiderate an account of the other solemn 
holy action that followed on the back of this, in regard there 
were some circumstances in it not so ordinary in this church in 
former times, because of the paucity of public instruments ; but 
neither do we think it needful to give any large account of it, 
nor will it fall so properly into this preface, which concerneth 
only national covenanting, and, it is likely the reader's patience is 
too far transgressed upon already ; nor was there any substantial 
or formal difference betwixt it and the comely order of the Church 
of Scotland observed in our purest times of reformation in the 
celebration of that sacred ordinance, except what in the form 
arose from the circumstances we were in, and the reason now 
mentioned. The work was awful and great, the persons em- 
ployed about it few and insignificant in their own eyes, as well 
as mean in the eyes of others ; and hence the Lord's power and 
grace was the more conspicuous, who (we must not dissemble it) 
was present to the sensible experience of many, sealing instruction 
upon the hearts of some, and granting, strengthening, and con- 
firming grace to others, for which he ought to have all the glory. 



PREFACE* 



xxxix 



But because there has been (as we are informed) no small 
clamour raised anent some expressions used in debarring the 
ignorant and scandalous from the holy table of the Lord : that 
the minister should have unreasonably and presumptuously excom- 
municated the Queen and parliament, and the whole ministers of 
the established Church of' Scotland ; therefore, we shall here insert 
the very words relating to that affair as they were uttered by 
him, without any alteration. — In warning the ignorant, scanda- 
lous, and profane to beware of presuming to "approach to the 
holy table of the Lord, the minister observed (as the manner is) 
the order of the decalogue, where, in the sins forbidden in the 
second commandment, as they are enumerated by the very 
Reverend the Assembly of Divines sitting at Westminster, in 
their humble advice concerning a Larger Catechism, we find 
these amongst others — " All devising, counselling, commanding, 
using, and any ways approving any religious worship not insti- 
tuted by God himself, tolerating a false religion.- All su- 
perstitious devices, corrupting the worship of God, adding to it, 
taking from it, whether invented and taken up of ourselves, or 
received by tradition from others, though under the title of anti- 
quity, custom, devotion, good intent, or any other pretence 
whatsoever." Hence, he expressed himself in these words — " I 
debar and excommunicate from this holy table of the Lord all 
devisers, commanders, users, or approvers of any religious wor- 
ship not instituted by God in his Word, and all tolerators and 
countenancers thereof; and by consequence, I debar and ex- 
communicate from this holy table of the Lord, Queen and Par- 
liament, and all under them, who spread and propagate or 
tolerate a false, superstitious worship, ay and until they repent." 
And in relation to the opposing of the covenants and work of 
reformation, he had these words — " I excommunicate and debar 
all who are opposers of our covenants and covenanted reforma- 
tion, and all that have taken oaths contrary to our covenants, 
and such particularly as are takers of the oath of abjuration, 
whether ministers or others, until they repent." 

That this was no presumptuous and rebellious arrogance is 
evident, because the sins for which he debarred Queen and Par- 
liament, and all others guilty of them, are proven from Scrip- 
ture to be gross breaches of God's law, and every violation 
thereof persisted in without repentance, is a sufficient cause (in 
the opinion of Protestant divines) to debar and exclude from 
the Lord's table. Now, it is certain that even those ministers 
of the established church who make such obloquy against the 
work for this particular, do the same thing in effect every time 
that they administer this ordinance, for (as can be proved if 
they please to require it, or do deny it,) they excommunicate 
from the table all guilty of such sins as are forbidden in the 



xl 



PREFACE. 



second commandment, according as they are specified in the 
foresaid catechism ; and so, by an infallible consequence, they 
excommunicate the Queen and Parliament, who are grossly 
guilty of the most of them, only they have not the courage in- 
genuously and freely to own and express the consequence, but 
that it follows natively and necessarily from the premises, even 
according to their own principles, they will never be able to 
disprove. 

Now, reader, thou hast a just and true account, so far as was 
necessary, of our poor and weak endeavours in this matter, 
which we hope will, at least, stand as a witness and testimony 
(without arrogance we desire to speak it) against the apostacy 
of some and indifFerency of others, who should have been to us 
as the he-goats before the Jlock in paving our way to Zion, but 
are rather making to themselves captains to carry us back to 
Babylon, and pollute our land with idolatry and superstition ; 
and, as a pledge to posterity that the Lord has not yet utterly 
deserted the land, though we rather wish, (if so it may consist 
with his holy purpose, who is wonderful in counsel and excellent 
in working) that it might tend to excite some to bethink 
" whence they have fallen, and repent, and to do their first 
works, lest the Lord come quickly, and utterly remove his 
candlestick from us." And engage them to renew these cove- 
nants in a more public way, and prosecute the ends of them 
with more zeal, fidelity, and constancy, " that the Lord may 
yet delight to dwell amongst us, make our judges peace, and our 
exactors righteousness," and make us to be called Uephzibah, 
and our land Beulah. 

To fill up the vacancy of this page, the reader may please to 
cast his eye upon the following passages, quoted from the writ- 
ings of some of the ablest divines, wherewith these kingdoms 
have been blessed, since the first reformation from Popery; 
wherein he will see, how far different an opinion they have en- 
tertained of the Covenant, from what are the thoughts of the 
learned Latitudinarians of our age. 

A Testimony to the truth of Jesus Christ and to our Solemn 
League and Covenant, fyc, subscribed by the Ministers of 
Christ, within the province of London, December 13, 1649. 
Head IV. 

" In order unto reformation and defence of religion within 
these three kingdoms, we shall never forget, how solemnly and 
cheerfully the Solemn League and Covenant was sworn with 
hands lifted up to the most high God. — We were, and are 



PREFACE. 



Xli 



abundantly satisfied, that our Solemn League and Covenant of 
September 27, 1643, is not only warrantable for the matter of 
it and manner of entering into it, but also of such excellency 

and importance,- That it will be very hard in all points to 

parallel it ; and, therefore, as we did sincerely swear this cove- 
nant with God, with all our heart, and with all our soul, much 
rejoicing at the oath with a true intention to perform it, and 
not for promoting any politic design ; so we do believe and 
profess to the world that we still stand as firmly engaged to the 
real performance of it, with our utmost endeavours, as at the 
first taking of it; and that it is not in the power of any person 
or persons on earth to dispense with it or absolve from it/' 

The harmonious consent of the Ministers of the county Palatine 
Lancaster, with their Reverend Brethren the Ministers of 
the province of London, Head V. 

" We shall never forget how solemnly it (the Solemn League 
and Covenant) was sworn, and what rejoicing there was at the 
oath, sundry at the taking of it weeping for joy ; and when the 
Covenant was thus taken, we thought with ourselves, that surely 
now the crown is set upon England's head : We judged the day 
of entering into this Covenant to be England's coronation-day, 
as it was the day of the gladness of our hearts." 

Mr. Philip Nye's Exhortation at the taking of the Covenant y 
September 29, 1643, p. 2. 

" This oath is such, and in the matter and consequence of it 
of such concernment, as I can truly say, it is worthy of us, yea, 
of all the kingdoms of the world; for it is swearing fealty and 
allegiance to Christ the King of Kings, and a giving up of all 
these kingdoms, which are his inheritance, to be subdued more 
to his throne, and ruled more by his sceptre, upon whose 
shoulders the government is laid," 



F 



THE 



NATIONAL COVENANT; 

OR, 

THE CONFESSION OF FAITH 

OF THE 

KIRK OF SCOTLAND; 

Subscribed at first by the King's Majesty and his Household, in the year of God, 1580 ; 
thereafter, by persons of all ranks, in the year 1581 ; by ordinance of the Lords 
of the Secret Council, and Acts of the General Assembly. Subscribed again by 
all sorts of persons in the year 1590, by a new ordinance of Council, at the desire 
of the General Assembly, with a bond for the maintenance of the true religion 
and the King's person: And subscribed in the year 1638, by the Noblemen, 
Barons, Gentlemen, Burgesses, Ministers, and Commons, then under-subscribing ; 
together with their resolution and promises for the causes after specified, to main- 
tain the true religion, and the King's Majesty, according to the confession afore- 
said, and Acts of Parliament ; and upon the supplication of the General Assembly 
to his Majesty's High Commissioner, and the Lords of his Majesty's Honourable 
Privy Council. Subscribed again in the year 1639, by ordinance of Council, and 
Acts of General Assembly, &c. &c. The tenor whereof here followeth. 

We all, and every one of us underwritten protest, that, after 
long and due examination of our own consciences in matters of 
true and false religion, we are now thoroughly resolved in the 
truth by the Word and Spirit of God : And, therefore, we be- 
lieve with our hearts, confess with our mouths, subscribe with 
our hands, and constantly affirm before God and the whole 
world, that this only is the true Christian faith and religion 
pleasing God, revealed to the world by the preaching of the 
blessed evangel ; and is received, believed, and defended by 
many and sundry notable kirks and realms, but chiefly by the 
Kirk of Scotland^ and sometimes by the King's Majesty, and the 
three estates of this realm, as God's eternal truth and only ground 
of our salvation, as more particularly is expressed in the Con- 
fession of our Faith, established and publickly confirmed by 
sundry Acts of Parliaments, and now of a long time have been 
openly professed by the King's Majesty, and whole body of this 



THE NATIONAL COVENANT. 



43 



realm, both in burgh and land. To the which Confession and 
form of religion, we willingly agree in our own consciences, in 
all points, as unto God's undoubted truth and verity, grounded 
only upon his written word. And, therefore, we abhor and 
detest all contrary religion and doctrine ; but chiefly all kind 
of Papistry in general, and particular heads, even as they are 
now damned and confuted by the word of God, and Kirk of 
Scotland. But in special we detest and refuse the usurped 
authority of that Roman Antichrist upon the Scripture of God, 
upon the Kirk, the civil Magistrate, and consciences of men : 
All his tyrannous laws made upon indifferent things against our 
Christian liberty : His erroneous doctrine against the sufficiency 
of the written word, the perfection of the law, the offices of 
Christ and his blessed evangel : His corrupted doctrine con- 
cerning original sin, our natural inability and rebellion to God's 
law, our justification by faith only, our imperfect sanctification 
and obedience to the law ; the nature, number, and use of the 
holy sacraments : His five bastard sacraments; with all his rites, 
ceremonies, and false doctrine, added to the ministration of the 
true sacraments without the Word of God : His cruel judgment 
against infants departing without the sacrament : His absolute 
necessity of baptism : His blasphemous opinion of transub- 
stantiation, or real presence of Christ's body in the elements, 
and receiving of the same by the wicked, or bodies of men : 
His dispensations with solemn oaths, perjuries, and degrees of 
marriage forbidden in the Word : His cruelty against the 
innocent divorced : His devilish mass : His blasphemous priest- 
hood : His profane sacrifice for the sins of the dead and the 
quick : His canonization of men ; calling upon angels or saints 
departed; worshipping of imagery, relics, and crosses; dedi- 
cating of kirks, altars, days, vows to creatures : His purgatory, 
prayers for the dead ; praying or speaking in a strange language ; 
with his processions and blasphemous litany, and multitude of 
advocates or mediators : His manifold orders, auricular confes- 
sion : His desperate and uncertain repentance : His general 
and doubtsome faith : His satisfactions of men for their sins : 
His justification by works, opus operation, works of supereroga- 
tion, merits, pardons, peregrinations, and stations : His holy 
water, baptizing of bells, conjuring of spirits, crossing, sayning, 
anointing, conjuring, hallowing of God's creatures, with the 
superstitious opinion joined therewith : His worldly monarchy, 
and wicked hierarchy : His three solemn vows, with all his 
shavellings of sundry sorts : His erroneous and bloody decrees 
made at Trent, with all the subscribers and approvers of that 
cruel and bloody bond, conjured against the Kirk of God. 

And finally, we detest all his vain allegories, rites, signs, and 
traditions brought into the Kirk, without or against the Word 



44 



THE NATIONAL 



of God and doctrine of his true reformed Kirk ; to the which 
we join ourselves willingly, in doctrine, faith, religion, discipline,, 
and use of the holy sacraments, as lively members of the same 
in Christ our head : Promising and swearing by the Great 
Name of the Lord our God, that we shall continue in the obedience 
of the doctrine and discipline of this kirk, and shall defend the ; 
same according to our vocation and power, all the days of our 
lives, under the pains contained in the law, and danger both of 
body and soul, in the day of God's fearful judgment. And,, 
seeing that many are stirred up by Satan and that Homan Anti-. 
Christ, to promise, swear, subscribe, and for a time use the holy 
sacraments in the Kirk deceitfully against their own consciences, 
minding thereby, first, under the external cloak of religion, to 
corrupt and subvert secretly God's true religion within the Kirk, 
and afterwards, when the time may serve, to become open ene- 
mies and persecutors of the same, under vain hope of the Pope's 
dispensation devised against the Word of God, to, his greater 
confusion, and their double condemnation in the day of the 
Lord Jesus : 

We, therefore, willing to take away all suspicion of hypocrisy,, 
and of such double dealing with God and his K.irk.5 protest, and 
call, the Searcher of all hearts for "witness, that our minds and 
hearts do fully agree with this our Confession, Promise, Outh % 
and Subscription, so that we are not moved with any worldly 
respect, but are persuaded only in our own consciences, through 
the knowledge and love of God's true religion, imprinted in our 
hearts by the Holy Spirit, as we shall answer to him in the day, 
when the secrets of all hearts shall be disclosed. And because 
we perceive that the quietness and stability of our religion and 

kirk, doth depend upon the safety and 
• The lawful supreme Ma- good behaviour of [the * King's Majesty,] 
gistrate. as upon a comfortable instrument of God's 

mercy, granted to this country for the 
maintaining of this kirk, and ministration of justice amongst us, 
we protest and promise with our hearts, under the same oath, 

hand-write, and pains, that we shall de- 
\ The person and authority fend [his f person and authority,] with 
of such, when God of ins our g OOC i s bodies, and lives, in the de- 

mercy shall grant them to • ' ° p . ■ 7 . _ ' . „ 

us . tence or Christ s evangel, liberties 01 our 

country, ministration of justice, and pun- 
ishment of iniquity, against all enemies within this realm, or 
without, as we desire our God to be a strong and merciful de- 
fender to us in the day of our death, and coming of our Lord 
Jesus Christ. To whom with the Father, and the Holy Spirit, 
be all honour and glory eternally. Amen. 

Likeas, many Acts of Parliament not only in general do abro- 
gate, annul, and rescind all laws, statutes, acts, constitutions^ 



COVENANT* 



43 



canons, civil or municipal, with all other ordinances and prac- 
tique penalties whatsoever, made in prejudice of the true religion 
and professors thereof; or of the true kirk-discipline, jurisdic- 
tion, and freedom thereof; or in favours of idolatry and super- 
stition; or of the Papistical kirk; as Act 3, Act 31, Pari. 1; 
Act 23, Pari. 11 ; Act 114, Pari. 12, of King James VI. that 
Papistry and superstition may be utterly suppressed, according 
to the intention of the Acts of Parliament, repeated in the 5th 
Act, Pari. 20, King James "VI, And to that end they ordain 
all Papists aad priests to be punished with manifold civil and 
ecclesiastical pains, as adversaries to God's true religion, 
preached, and by law established within this realm, Act 24, 
Pari. 11, King James VI.; as common enemies to all Christian 
government, Act 18, Pari. 16, King James VI.; as rebellers 
and gain-standers of our sovereign Lord's authority, Act 47, 
Pari, 3, King James VI.; and as idolaters, Act 104, Pari. 7, 
King James VI. But also in particular, by and attour the 
Confession of Faith, do abolish and condemn the Pope's au- 
thority and jurisdiction out of this land, and ordain the main- 
tainers thereof to be punished, Act 2, Pari. 1 ; Act 51, Pari. 3; 
Act 106, Pari. 7; Act 114, Pari. 12, King James VI., do con- 
demn the Pope's erroneous doctrine, or any other erroneous 
doctrine repugnant to any of the articles of the true and Chris- 
tian religion, publickly preached, and by law established in this 
realm ; and ordain the spreaders and makers of books, or libels, 
or letters, or writs of that nature, to be punished, Act 46, Par], 
3; Act 106, Pari. 7; Act 24, Pari. 11, King James VI., do 
condemn all baptism conform to the Pope's kirk, and the idolatry 
of the mass ; and ordain all sayers, wilful hearers, and con- 
cealers of the mass, the maintainers and resetters of the priests, 
Jesuits, trafficking Papists, to be punished without any excep- 
tion or restriction, Act 5, Pari. 1; Act 120, Pari. 12; Act 164, 
Pari. 13; Act 193, Pari. 14; Act 1, Pari. 19; Act 5, Pari. 
20, King James VI., do condemn all erroneous books and writs, 
containing erroneous doctrine against the religion presently pro- 
fessed or containing superstitious rites and ceremonies Papistical, 
whereby the people are greatly abused ; and ordain the home- 
bringers of them to be punished, Act 25, Pari. 11, King James 
VI., do condemn the monuments and dregs of the bygone 
idolatry, as going to crosses, observing the festival days of 
Saints and other superstitious and Papistical rites, to the dis- 
honour of God, contempt of true religion, and fostering of great 
error among the people ; and ordain the users of them to be 
punished for the second fault, as idolaters, Act 104, Pari. 7, 
King James VI. 

Likeas, many acts of parliament are conceived for mainte- 
nance of God's true Christian religion, and the purity thereof in 



46 



THE NATIONAL 



doctrine and sacraments of the true church of God, the liberty 
and freedom thereof in her national synodical assemblies, pres- 
byteries, sessions, policy, discipline, and jurisdiction thereof, as 
that purity of religion and liberty of the church was used, pro- 
fessed, exercised, preached, and confessed, according to the 
reformation of religion in this realm. As for instance, the 99th 
Act, Pari. 7; Act 23, Pari. 11; Act 114, Pari. 12; Act 160, 
Pari. 13, of King James VI., ratified by the 4th Act of King 
Charles. So that the 6th Act, Pari. 1, and 68th Act, Pari. 6, 
of King James VI., in the year of God 1579, declares the minis- 
ters of the blessed evangel, whom God of his mercy had raised 
up, or hereafter should raise, agreeing with them that then lived 
in doctrine and administration of the sacraments, and the people 
that professed Christ as he was then offered in the evangel and 
doth communicate with the holy sacraments, (as in the reformed 
kirks of this realm they were publickly administrate) according 
to the Confession of Faith, to be the true and holy kirk of Christ 
Jesus within this realm, and decerns and declares all and sundry 
who either gainsay the word of the evangel, received and ap- 
proved as the heads of the Confession of Faith, professed in 
parliament in the year of God 1560, specified also in the first 
Parliament of King James VI. and ratified in this present par- 
liament; more particularly do specify, or that refuse the admi- 
nistration of the holy sacraments as they were then ministered, 
to be no members of the said kirk within this realm, and true 
religion presently professed, so long as they keep themselves so 
divided from the society of Christ's body ; and the subsequent 
Act 69, Pari. 6, of King James VI. declares, that there is none 
other face of kirk, nor other face of religion, than that was presently 
at that time by the favour of God established within this realm, 
which therefore is ever styled, God's true religion — Chrisfs true 
religion — the true and Christian religion — and a perfect religion ; 
which, by manifold acts of parliament, all within this realm are 
bound to subscribe the articles thereof, the Confession of Faith, 
to recant all doctrine and errors repugnant to any of the said 
articles, Act 4 and 9, Pari. ] ; Act 45, 46, 47, Pari. 3 ; Act 71, 
Pari. 6; Act 106, Pari. 7 ; Act 24, Pari. 11 ; Act 123, Pari. 12 ; 
Act 194 and 197, Pari. 14, of King James VI. And all magis- 
trates, sheriffs, &c on the one part, are ordained to search, 
apprehend, and punish all contraveners ; for instance, Act 5, 
Pari. 1; Act 104, Pari. 7; Act 25, Pari. 11, King James VI.; 
and that, notwithstanding of the King's Majesty's licence to the 
contrary, which are discharged and declared to be of no force, 
in so far as they tend in any ways to the prejudice and hinder 
of the execution of the acts of parliament against Papists and 
adversaries of true religion, Act 106, Pari 7, King James VI. 
On the other part, in the 47th Act, Pari. 3, of King James VI. 



COVENANT. 



47 



it is declared and ordained, seeing the cause of God's true reli- 
gion and his highness' authority are so joined, as the hurt of the 
one is common to both ; and that none shall be reputed as loyal 
and faithful subjects to our sovereign lord or his authority, 
but be punishable as rebellers and gainstanders of the same, 
who shall not give their confession, and make their profession 
of the said true religion, and that they who, after defection, shall 
give the confession of their faith of new, they shall promise to 
continue therein in time coming, to maintain our sovereign 
lord's authority, and at the uttermost of their power to fortify, 
assist, and maintain the true preachers and professors of Christ's 
evangel against whatsoever enemies and gainstanders of the 
same ; and namely, against all such (of whatsoever nation, estate, 
or degree they be,) that have joined and bound themselves, or 
have assisted, or assist to set forward, and execute the cruel 
decrees of Trent, contrary to the preachers and true professors 
of the Word of God, which is repeated, word by word, in the 
articles of pacification at Perth, the 23d of February, 1572; 
approved by Parliament, the last of April, 1573 ; ratified in 
Parliament, 1587; and related, Act 123, Pari. 12, of King 
James VI., with this addition, that they are bound to resist all 
treasonable uproars and hostilities that are raised against the 
true religion, the King's Majesty, and the true professors. 

Likeas all lieges are bound to maintain the King's Majesty's 
royal person and authority, the authority of Parliaments, without 
the which, neither any laws or lawful judicatories can be estab- 
lished, Act 130, Act 131, Pari. 8, King James VI., and the 
subjects' liberties, who ought only to live and be governed by 
the King's laws, the common laws of this realm allenarly, Act 
48, Pari. 3, King James I. ; Act 79, Pari. 6, King James IV. ; 
repeated in the Act 13J, Pari. 8, King James VI. Which, if 
they be innovated or prejudged, the commission anent the union 
of the two kingdoms of Scotland and England, which is the sole 
Act of the 17 Pari, of King James VI., declares such confusion 
would ensue, as this realm could be no more a free monarchy ; 
because, by the fundamental laws, ancient privileges, offices, and 
liberties of this kingdom, not only the princely authority of his 
Majesty's royal descent hath been these many ages maintained, 
but also the people's security of their lands, livings, rights, offices, 
liberties, and dignities preserved ; and, therefore, for the preser- 
vation of the said true religion, laws, and liberties of this king- 
dom, it is statute by the 8th Act, Pari. 1 ; repeated in the 99th 
Act, Pari. 7 ; ratified in the 23d Act, Pari. 11 ; and 114th Act, 
Pari. 1 2, of King James VI. ; and 4th Act of King Charles I. 
That all kings and princes at their coronation and reception of 
their princely authority, shall make their faithful promise by 



48 



THE NATIONAL 



their solemn oath in the presence of the eternal God, that en- 
during the whole time of their lives, they shall serve the same 
eternal God to the uttermost of their power, according as he 
hath required in his most holy Word, contained in the Old and 
New Testaments; — and, according to the same Word, shall 
maintain the true religion of Christ Jesus, the preaching of his 
holy Word, the due and right ministration of the sacraments 
now received and preached within this realm, (according to the 
Confession of Faith,) and shall abolish and gainstand all false 
religion contrary to the same, and shall rule the people commit- 
ted to their charge according to the will and command of God, 
revealed in his foresaid Word, and according to the laudable 
laws and constitutions received in this realm, no ways repugnant 
to the said will of the eternal God ; and shall procure, to the 
uttermost of their power, to the kirk of God and whole Christian 
people, true and perfect peace in all time coming ; and that they 
shall be careful to root out of their empire all heretics and ene- 
mies to the true worship of God, who shall be convicted by the 
true kirk of God of the foresaid crimes, which was observed by 

his Majesty* at his coronation in Edin- 
* King Clmrles I. burgh, 1633, as may be seen in the order 
of the coronation. 
In obedience to the commandment of God, conform to the 
practice of the godly in former times, and according to the laud- 
able example of our worthy and religious progenitors, 

which was warranted also by Act of Council, commanding 

a general bond to be made and subscribed by his Majesty's 
subjects of all ranks, for two causes : one was, for defending the 
true religion as it was then reformed and is expressed in the 
Confession of Faith above-mentioned, and a former large Con- 
fession established by sundry acts of lawful General Assemblies, 
and of Parliament, unto which it hath relation, set down in 
public Catechisms, and which had been for many years (with a 
blessing from heaven) preached and professed in this kirk and 
kingdom as God's undoubted truth, grounded only upon his 
written Word. The other cause was, for maintaining the King's 
Majesty, his person, and estate : — the true worship of God and 
the King's authority being so straitly joined as that they had 
the same friends and common enemies and did stand and fall 
together ; and finally, being convinced in our minds, and con- 
fessing with our mouths, that the present and succeeding gene- 
rations in this land are bound to keep the foresaid national oath 

and subscription inviolable. We, — — 

under subscribing, considering divers times before, and 

especially at this time, the danger of the true reformed religion, 
, and of the public peace of the kingdom ; by 



COVENANT. 



49 



the manifold innovations and evils generally contained and par- 
ticularly mentioned, [in supplications, complaints, and protes- 
tations,*] do hereby profess, and before 

God, his angels, and the world, solemnly * Remonstrances, declara- 
, , » • • i il l tious ana testimonies of old, 

declare, that, with our whole hearts we and of late. 

agree and resolve, all the days of our life, 

constantly to adhere unto and defend the foresaid true religion ; 
and (forbearing the practice of all novations already introduced 
in the matters of the worship of God, or approbation of the 
corruptions of the public government of the kirk, or civil places 
and power of kirkmen,t till they be tried and allowed in free 
assemblies and in Parliaments,) to labour by all means lawful 
to recover the purity and liberty of the gospel, as it was estab- 
lished and professed before the foresaid novations ; and because, 
after due examination, we plainly perceive, and undoubtedly 
believe, that the evils contained in our [supplications, complaints, 
and protestations,^] have no warrant of the 

Word of God ; are contrary to the articles J. ^rnonfances, deciara- 

. _ J , . tions and testnnomes. 

or the foresaid Confession, to the intention 

and meaning of the blessed reformers of religion in this land, to 
the above-written Acts of Parliament, and do sensibly tend to the 
re-establishing of the Protestant religion and tyranny, and to 
the subversion and ruin of the true reformed religion, and of 
our liberties, laws, and estates. We also declare, that the fore- 
said Confessions are to be interpreted, and ought to be under- 
stood of the foresaid novations and evils, no less than if every 
one of them had been expressed in the foresaid Confessions, 
and that we are obliged to detest and abhor them, amongst other 
particular heads of Papistry abjured therein ; and, therefore, 
from the knowledge and conscience of our duty to God, [to our 
King and country,^] without any worldly 

respect or inducement, so far as human § f° righteous governors, 

. n M1 rr • i • c i (when obtained.) and to our 

infirmity will suiter, wishing a further country. 
measure of the grace of God for this effect, 

we promise and swear by the great name of the Lord our God, 
to continue in the profession and obedience of the foresaid re- 
ligion ; that we shall defend the same, and resist all these con- 
trary errors and corruptions, according to our vocation, and to 
the uttermost of that power that God hath put in our hands, all 
the days of our life; and, in like manner, with the same heart 
we declare before God and men, that we have no intention nor 
desire to attempt any thing that may turn to the dishonour of 



t Or any other corruptions thereof, Prelatic or Erastian, cither tried or to be tried ; 
such as indulgence, the toleration, the magistrates appointing fasts without advice and 
consent of the church, dissolving assemblies, tyc 

(t 



50 



THE NATIONAL 



God, or to the diminution of [the King's*] 
lisJ^s Wj ^ SUI>remeMa ' greatness and authority; but on the con- 
trary, we promise and swear, that we shall, 
to the uttermost of our power, with our means and lives, and 
to the defence of [our dread sovereign, the King's Majesty, his 

person and authority, f] in the defence and 
t The persons and authority preservation of the foresaid true religion, 

of sovereigns, having the \.. , , p , ° 

qualifications which the liberties, and laws ot the kingdom; as 
Scriptures require. also, to the mutual defence and assistance 

every one of us of another, in the same 
X The lawful suprew Ma- cause of ma i nta i ning t h e true religion and 
gtstrate s. » -, 1 • • i ° 

[his Majesty sf] authority, with our best 
counsel, our bodies, means, and whole power, against all 
sorts of persons whatsoever. So that whatsoever shall be 
done to the least of us for that cause, shall be taken as done 
to us all in general, and to every one of us in particular; and 
that we shall, neither directly nor indirectly, suffer ourselves to be 
divided or withdrawn, by whatsoever suggestion, allurement, or 
terror, from this blessed and loyal conjunction ; nor shall cast 
in any let or impediment that may stay or hinder any such reso- 
lution, as by common consent shall be found to conduce for so 
good ends ; — but, on the contrary, shall, by all lawful means, 
labour to further and promote the same, and if any such danger- 
ous and divisive motion be made to us by word or write, we, 
and every one of us, shall either suppress it, or if need be, shall 
incontinent make the same known that it may be timeously ob- 
viated ; neither do we fear the foul aspersions of rebellion, com- 
bination, or what else our adversaries from their craft and 
malice would put upon us, seeing what we do is so well war- 
ranted, and ariseth from an unfeigned desire to maintain the 

true worship of God, the majesty of 
§ Lawful supreme Magis- [ § our King,] and peace of the kingdom 
irate. for the common happiness of ourselves 

and the posterity. 
And because we cannot look for a blessing from God upon 
our proceedings, except with our profession and subscription, 
we join such a life and conversation as beseemeth Christians 
who have renewed their covenant with God: We, therefore, 
faithfully promise, for ourselves, our followers, and all other 
under us, both in public, in our particular families and personal 
carriage, to endeavour to keep ourselves within the bounds of 
Christian liberty, and to be good examples to others of all 
godliness, soberness, and righteousness, and of every duty we 
owe to God and man. And that this our union and conjunc- 
tion may be observed without violation, we call the living God 
the searcher of our hearts to witness, who knoweth this to be 
our sincere desire and unfeigned resolution, as we shall answer 



COVENANT. 



51 



to Jesus Christ, in the great day, and under the pain of God's 
everlasting wrath and of infamy, and loss of all honour and re- 
spect in this world : Most humbly beseeching the Lord to 
strengthen us by his Holy Spirit for this end, and to bless our 
desires and proceedings with a happy success that religion and 
righteousness may flourish in the land, to the glory of God, the 
honour of [our King *] and peace and 

comfort of us all. In witness whereof we * Lawful supreme Ma- 
have subscribed with our hands all the gistrates. 
premises, &c. 

The article of this covenant, which was at first subscription 
f referred to the General Assembly, being 
now determined, and thereby the five arti- f Anno 1638. 
cles of Perth, the government of the Kirk 

by Bishops, the civil places and power of kirkmen upon the 
reasons and grounds contained in the Acts of the General 
Assembly, declared to be unlawful within this kirk, we subscribe 
according to the determination foresaid. 



THE 

SOLEMN LEAGUE AND COVENANT, 



FOR 



REFORMATION AND DEFENCE OF RELIGION, &c. 



We, having before our eyes the glory of God, and the advance- 
ment of the kingdom of our Lord and Saviour Jesus Christ, the 

honour and happiness of [the # King's 
listratet 1 Ma ~ Majesty and his posterity] and the true 

public liberty, safety, and peace of the 
kingdoms, wherein every one's private condition is included ; and 
calling to mind the treacherous and bloody plots, conspiracies, 
attempts and practices of the enemies of God against the true 
religion and professors thereof in all places, especially in these 
three kingdoms, ever since the reformation of relioion ; and how 
much their rage, power, and presumption are of late, and at this 
time increased and exercised, whereof the deplorable estate of 
the church and kingdon of Ireland, the distressed estate of the 
church and kingdom of England, and the dangerous estate of 
the church and kingdom of Scotland, are present and public 

testimonies. We have now at last [ f after 
t After all supplications, other means of supplication, remonstrance, 

remonstrances. protesta- . ... j /r» • -i c ,1 

Hons, and sufferings of our protestation and suffering] for the pre- 
fathers, and our own griev- servation of ourselves and our religion 
ous sufferings and contend- f utter ru i n and destruction, accord- 

mgs, both before and since . , , , , . P , 

the late Revolution. ing to the commendable practice ot these 

kingdoms in former times, and the exam- 
ple of God's people in other nations, after mature deliberation, 
resolved and determined to enter into a mutual and Solemn 
League and Covenant : Wherein we all subscribe, and each 
one of us for himself, with our hands lifted up to the Most 
High God, do swear — 

1. That we shall sincerely, really, and constantly, through 
the grace of God, endeavour in our several places and callings, 
the preservation of the reformed religion in the Church of Scot* 



THE SOLEMN LEAGUE AND COVENANT. 



53 



land, in doctrine, worship, discipline, and government, against 
our common enemies ; the reformation of religion in the king- 
doms of England and Ireland, in doctrine, worship, discipline, 
and government, according to the Word of God, and the ex- 
ample of the best reformed churches ; and shall endeavour to 
bring the churches of God in the three kingdoms, to the nearest 
conjunction and uniformity in religion, Confession of Faith, 
Form of Church-government, Directory for Worship and 
Catechizing; that we and our posterity after us, may, as brethren, 
live in faith and love, and the Lord may delight to dwell in the 
midst of us. 

2. That we shall, in like manner, without respect of persons, 
endeavour the extirpation of Popery, Prelacy (that is, church- 
government by arch-bishops, bishops, their chancellors and com- 
missaries, deans, deans and chapters, arch-deacons, and all other 
ecclesiastical officers depending on that hierarchy) superstition, 
heresy, schism, profaneness, and whatsoever shall be found to 
be contrary to sound doctrine and the power of godliness ; lest 
we partake in other men's sins, and thereby be in danger to re- 
ceive of their plagues ; and that the Lord may be one, and his 
name one in the three kingdoms. 

3. We shall with the same sincerity, reality, and constancy, 
in our several vocations, endeavour with our estates and lives 
mutually to preserve the rights and privileges of the parlia- 
ments* and the liberties of the kingdoms ; 

and to preserve and defend [the King'sf * Wiien restored, according 
Majesty's] person and authority, in the i^g to their ancient founda- 
p reservation and defence of the true reli- 
gion and liberties of the kingdoms; that , m7 , , , 

°, !! , . -l t The lawful supreme Ma- 

ine world may bear witness with our con- gistrate's. 

sciences of our loyalty, and that we have 

no thoughts or intentions to diminish + The lawful Magistrate's. 
[his \ Majesty's] just power and greatness. 

4. We shall also with all faithfulness endeavour the discovery 
of all such as have been, or shall be incendiaries, malignants, 
or evil instruments, by hindering the reformation of religion, 
dividing [the § King] from his people, or 

one of the kingdoms from another, or mak- \£J3& 
ing any faction or parties amongst the 

people contrary to this League and Covenant, that they may be 
brought to public trial, and receive condign punishment as the 
degree of their offences shall require or deserve, or the supreme 
judicatories of both kingdoms respectively, or others having 
power from them for that effect, shall judge convenient. 

5. And, whereas, the happiness of a blessed peace between 
these kingdoms, denied in former times to our progenitors, was 



THE SOLEMN LEAGUE 



by the good providence of God granted 

* Our Re/onners. [us *] and concluded and settled by 

both Parliaments, we shall, each one of 
us, according to our place and interest, endeavour that they 

may be, and remain conjoined f in a firm 
t As they were then. peace and union to all posterity, and that 

justice may be done upon the wilful op- 
posers thereof, in manner expressed in the precedent article. 

6. We shall also, according to our places and callings in this 
common cause of religion, liberty and peace of the kingdoms, 
assist and defend all those that enter into this League and Cove- 
nant, in the maintaining and pursuing thereof; and shall not 
suffer ourselves, directly, or indirectly, by whatsoever combina- 
tion, persuasion or terror, to be divided and withdrawn from 
this blessed union and conjunction, whether to make defection 
to the contrary part, or to give ourselves to a detestable indif- 
ferency or neutrality in this cause which so much concerneth 
the glory of God, the good of the kingdoms, and honour of 

[the J King :] but shall all the days of our 
\^ wM "*™™ Mam Hves zealously and constantly continue 

therein against all opposition, and promote 
the same according to our power against all lets and impediments 
whatsoever ; and what we are not able ourselves to suppress or 
overcome, we shall reveal and make known, that it may be 
timely prevented or removed — all which we shall do as in the 
sight of God. 

And because these kingdoms are guilty of many sins and pro- 
vocations against God, and his Son Jesus Christ, as is too mani- 
fest by our present distresses and dangers, the fruits thereof ; 
we profess and declare before God and the world, our unfeigned 
desire to be humbled for our sins and for the sins of these king- 
doms, especially that we have not, as we ought, valued the ines- 
timable benefit of the gospel — that we have not laboured for the 
purity and power thereof — and that we have not endeavoured 
to receive Christ in our hearts, nor to walk worthy of him in 
our lives, which are the causes of other sins and transgressions 
so much abounding amongst us ; and our true and unfeigned 
purpose, desire, and endeavour for ourselves, and all others un- 
der our power and charge, both in public and private, in all 
duties we owe to God and man to amend our lives ; and each one 
to go before another in the example of a real reformation, that 
the Lord may turn away his wrath and heavy indignation, and 
establish these churches and kingdoms in truth and peace. And 
this covenant we make in the presence of Almighty God, the 
searcher of all hearts, with a true intention to perform the same, 
as we shall answer at the great day, when the secrets of all hearts 



AND COVENANT* 



55 



shall be disclosed ; most humbly beseeching the Lord to 
strengthen us by his Holy Spirit for this end, and to bless our 
desires and proceedings with such success as may be deliverance 
and safety to his people, and encouragement to other Christian 
churches groaning under, or in danger of the yoke of Anti- 
Christian tyranny, to join in the same, or like association and 
covenant, to the glory of God, the enlargement of the kingdom 
of Jesus Christ, and the peace and tranquillity of Christian 
kingdoms and commonwealths. 

N.B. These Covenants above-written, formerly nationally taken 
and renewed, and still nationally binding, we, in our private sta- 
tion only, swear and subscribe in their genuine sense, conform to 
the Explication and Application thereof, in our present Acknow- 
ledgment of the Public Sins and Breaches of the same, and 
Engagement to the Duties contained therein, which do in a spe- 
cial way relate to the present times, and are proper for our capa- 
cities therein. 



A 



SOLEMN ACKNOWLEDGMENT 

OF 

PUBLIC SINS, 

AND 

BREACHES OF THE NATIONAL COVENANT, AND SOLEMN 
LEAGUE AND COVENANT. 



We all, and every one of us, being, by the good hand of our 

God upon us, now, after a long and due deliberation, determined 
to testify to the world, for the glory of God and the exoneration 
of our consciences, in the matter of our duty, our adherence to 
the whole of our attained Reformation, by renewing these our 
vows and covenant engagements with God, and knowing that it 
is a necessary preparative for the right performance of that so 
great and solemn a duty, that we be duly sensible of, and deeply 
humbled for, the many heinous breaches thereof, which these 
nations, and we ourselves in particular, are guilty of, do there- 
fore, with that measure of sorrow and repentance which God 
of his mercy shall be pleased to grant us, desire to acknowledge 
and confess our own sins and violations of these vows, and the sins 
and transgressions of our fathers, to which we have also an ex- 
ample left us by the Cloud of Witnesses which through faith and pa- 
tience have inherited the promises, ever since the Lord had a visible 
national church upon earth, and more especially by our progeni- 
tors in this nation, as for instance, in the year 1596, " Wherein 
the General Assembly, and all kirk judicatories, with the concur- 
rence of many of the nobility, gentry, and burgesses, did with 
many tears acknowledge the breach of the National Covenant, 
and engaged themselves into a reformation, even as our predeces- 
sors and theirs had done in the General Assembly and Conven- 
tion of Estates in the year 1567." As also the more recent practice 
of the godly renewing the National Covenant, and acknowledging 
the breaches of it, both before they obtained the concurrence of 
civil authority, in the year 1638, and again, by authority, in the 
year 1639. And that noble precedent of that National Solemn 
Acknowledgment of Public Sins and Breaches of the Solemn League 



OP SINS. 



57 



and Covenant, and Solemn Engagement to all the duties contained 
therein, (which we are here taking for our pattern, and enlarg- 
ing the same, as the sad sins and transgressions since that time 
committed, and the circumstances of time give occasion) con-, 
descended upon, " by the Commission of the General Assem- 
bly, and approven by the Committee of Estates, and publickly 
owned in all the churches, at the renewing of the Solemn League, 
Anno 1648, and 1649, together with that solemn renovation 
thereof, accompanied with such confession of sins as did best 
suit that time, by that small company of the Lord's people at 
Lanark, before their discomfiture at Pentland hills. And per- 
ceiving by the foresaid instances, that this duty, when gone 
about out of conscience, hath very often been attended with a 
reviving out of troubles — or at least out' of deadness, security, 
and formality, under which we and the land are at present sink- 
ing, and with a blessing and success from heaven ; — 6 We do 
humbly and sincerely, as in His sight who is the searcher of 
hearts, acknowledge the many sins and great transgressions of 
the land ; we have done wickedly, our kings, our princes, our 
nobles, our judges, our officers, our teachers, and our people. 
Albeit the Lord hath long and clearly spoken unto us, we have 
not hearkened to his voice. Albeit he hath followed us with 
tender mercies, we have not been allured to wait upon him and 
walk in his way. And though he hath stricken us, yet we have 
not grieved : nay, though he hath consumed us, we have refused 
to receive correction. We have not remembered to render unto 
the Lord according to his goodness, and according to our vows 
and promises ; but have gone away backward, by a perpetual 
backsliding, and have most sinfully and shamefully broken the 
National Covenant, and all the articles of the Solemn League 
and Covenant, which our fathers sware before God, angels and 
men.' " Albeit there has been in the land, ever since the refor- 
mation of religion, some of all ranks who have been for a testi- 
mony unto the truth, and for a name of joy and praise unto the 
Lord, by living godly, studying to keep their garments pure, 
and being steadfast in the covenant and cause of God ; and there 
yet continues to be some, though reduced to a very small num- 
ber, destitute of outward power and ability, and other helps fit 
for their right managing of a testimony, wanting the counten- 
ance of civil authority, and having few to feed or lead them ; 
who are, notwithstanding all these difficulties, labouring in the 
strength of Christ to keep the good old way of those faithful 
witnesses who are gone before, in bearing testimony to the truths 
of Christ. " Yet we have reason to acknowledge, that most of 
us in this land have not endeavoured with that reality, sincerity, 
and constancy that did become us, to preserve the work of refor- 
mation in the Kirk of Scotland, as we are obliged by the first 

H 



58 



ACKNOWLEDGMENT 



article of the Solemn League, and by the National Covenant; 
wherein we promise and swear by the great name of the Lord 
our God, that we shall continue in the obedience of the doctrine 
and discipline of this kirk, and shall defend the same according 
to our vocation and power all the days of our lives, under the 
pains contained in the law, and danger both of body and soul 
in the day of God's fearful judgment, and resist all contrary 
errors and corruptions, according to our vocations, and the 
utmost of that power God hath put in our hands all the days of 
our life — according to these Scriptures." 

Ezra, ix. 10, " And now, O our God, what shall we say after 
this ? for we have forsaken thy commandments. Verse 11. 
Which thou hast commanded by thy servants the prophets, &c." 
Isaiah, xxiv. 5, " The earth also is defiled under the inhabitants 
thereof, because they have transgressed the laws, changed the 
ordinance, broken the everlasting covenant." Jeremiah, ix. 13, 
" And the Lord saith, because they have forsaken my law, which 
I set before them, and have not obeyed my voice, neither walked 
therein. Verse 15. Therefore, thus saith the Lord of hosts, the 
God of Israel, behold I will feed them, even this people, with 
wormwood, and give them water of gall to drink." Daniel, vii. 
25, " And he shall speak great words against the Most High, 
and shall wear out the saints of the Most High, and think to 
change times and laws." Galatians, v. I, " Stand fast there- 
fore in the liberty wherewith Christ hath made us free, and be 
not entangled again with the yoke of bondage." 1 Timothy, 
iv. 16, " Take heed unto thyself, and unto thy doctrine : con- 
tinue in them : for in doing this, thou shalt both save thyself, 
and them that hear thee." 2 Timothy, i. 13, " Hold fast the 
form of sound words, which thou hast heard of me, in faith, 
and love, which is in Christ Jesus." Revelation, iii. 10, 11, 
" Because thou hast kept the word of my patience, I will also 
keep thee from the hour of temptation, which shall come upon 
all the world, to try them that dwell upon the earth. Behold I 
come quickly ; hold fast that which thou hast, that no man take 
thy crown." 

" But we have been so far from such endeavours, that there 
hath been a stupid submission to our rulers and great ones, 
breaking down and ruining the whole work of reformation, 
razing the bulwarks thereof, rescinding the laws in favour of 
the same, and not only breaking but burning the covenants for 
preserving it, enacting the breaches thereof, and declaring the 
obligation thereof void and criminal to be owned ; and, upon the 
ruins thereof, setting up abjured Diocesan Erastian Prelacy, 
with its concomitant bondage of patronages — a blasphemous and 
sacrilegious supremacy and arbitrary power in the magistrate 
over church and state. There was little conscience made of 



OF SINS. 



59 



constant endeavours to preserve the reformation, when there 
was not a seasonable testimony exhibited against these audacious 
and heaven-daring attempts; when our ministers were by a 
wicked edict ejected from their charges, both they and the people 
too easily complied with 1 it. Albeit, in the National Covenant, 
the land is obliged to defend the reformation, and to labour by 
all means lawful to recover the purity and liberty of the gospel, 
by forbearing the practice of all novations introduced in the 
worship of God, or approbation of the corruptions of the public 
government of the kirk : yet was there given all the approba- 
tion required by law of the novation and corruption of Prelacy 
by hearing the Prelatic curates. Both ministers and people, in 
a great measure complied with, submitted unto, and connived 
at the encroachments of the supremacy and absolute power, 
both in accepting and countenancing the former indulgences 
and later toleration ; the generality took and subscribed oaths 
and bonds imposed during the reigns of those tyrants, Charles 
II. and James Duke of York, pressing conformity with the then 
establishments of church and state, most contrary to the reforma- 
tion which the nation had sworn to preserve ; some of these oaths 
and bonds restraining the takers from all endeavours to preserve 
it, as those that renounced the privilege of defensive arms ; some 
of them abjuring the covenants expressly, and condemning the 
prosecution of the ends of them as rebellion, viz., the declaration 
and test; the most part did, Issachar like, crouch beneath all 
the burthens of maintaining and defending an arbitrary power 
and absolute tyranny, wholly employed and applied for the 
destruction of reformation, and paid such subsidies and supplies 
as were declaredly imposed for upholding the tyrant's usurpa- 
tions, and suppressing all endeavours to preserve the refor- 
mation." 

And after the Lord w r as pleased in mercy to break the rod of 
oppression, and burst the bands of that horrid tyranny from off 
his people's necks, and to allow us a time of peace and ease ; 
yet have we not made conscience of keeping this our oath ; but 
instead of all lawful means to preserve the discipline and govern- 
ment of this church, there have been frequent invasions made 
thereupon by the civil powers, exercising an Erastian supremacy 
over her assemblies, by indicating, proroguing, and dissolving 
them at their pleasure, and in their name and authority ; where- 
by Christ's supremacy and kingly dignity was highly injured. 
And as the state for their part have, contrary to this article, 
made these usurpations upon the government of the church, so 
have backslidden ministers in their stations shamefully succumb- 
ed to, been silent at, and pleaded in defence of these usurpations, 
and have not zealously and faithfully asserted their Master's 
prerogatives, and the privileges of his church, sacrilegiously 



6o 



ACKNOWLEDGMENT 



encroached upon by the magistrate. And people likewise have, 
in their stations, been unconcerned about these wrongs and in- 
juries done to Christ, and have not used all lawful endeavours 
with their superiors (which they own as such,) whether of church 
or state, in order to reformation thereof, nor made faithful pro- 
testations against them, when they could not obtain redress — and 
as the government of the church has not been duly preserved ; 
so there has been a want of constant endeavours to preserve 
pure the doctrine of this reformed church ; and that ever since 
that fatal distraction of public-resolution principles began to creep 
into this church, which corrupted people in that doctrine of 
abstaining from association with malignants and enemies to truth 
and godliness, and so far prevailed that the avowed enemies of 
religion were brought into places of greatest trust and authority. 
And these associations have not been made only with the haters 
of religion at home, but are also entered into with the enemies 
to the Protestant religion abroad; and many backsliding ministers 
in the late times of tyranny were very faulty in this point of not 
labouring to preserve the purity of doctrine, either by express 
condemning of some important truths then persecuted, or at 
least in being silent and not asserting them, nor applying their 
doctrine to the time's corruptions ; whereby many of the people 
were left to be overcome by snares — " and so laid open to seek 
out other principles to justify their practices of compliance, or 
extravagances on the right or left hand, not cons^tent with the 
doctrine and rules of the Church of Scotland, others were not 
constant in confessing those doctrines before men when called 
to suffer for, and avouch them." Neither are there at this day, 
nor has there been all along during these years of peace and 
quiet, suitable endeavours for suppressing all sorts of unsound 
doctrine, or purging the land of the leaven of erroneous princi- 
ples. Although there has been many laws made against Popery, 
yet how have they been put to execution, when Papists are so 
rife and Popery so prevalent ? — the idolatrous mass being set 
up in several places of the kingdom ; the maintainers and pro- 
moters of Quakerism, Bourigianism, Arminianism, &c. are not 
punished, but protected by the state, and connived at by *he 
church. And whereas, the right endeavouring of maintaining 
sound doctrine, doth require uprightness and sincerity in the 
profession and belief thereof, and a suitable practice accompany- 
ing that belief ; we have it to lament that the most part of us in 
this land are but hypocritical in the profession of the doctrines 
of the gospel, and want a suitable practice and conversation 
becoming the gospel, cause, and cross of Christ. Many are 
grossly ignorant of the fundamental doctrines of Christianity, 
or study the circumstantial and controverted more than the fun- 
damental fruths. 



OF SINS. 



61 



There has also been great short coming of real, sincere, and 
constant endeavours to preserve the worship of God, public and 
private. " In times of hazard, many ministers left off preaching, 
and the people hearing. We have been negligent and remiss 
in family worship; and, instead of preserving, many have done 
much to discourage and hinder it : And in secret we have been 
formal and careless : Many have satisfied themselves with the 
purity of the ordinances, neglecting the power thereof, yea, some 
have turned aside to crooked ways destructive to both." Neither 
have we been careful to preserve the discipline, church censures 
being laid aside, and not impartially exercised against scandals, 
personal and public. Scandalous persons being admitted to 
hold up their children to baptism, and to partake of the Lord's 
table and other privileges of the church, without respect to the 
rules of Christ. The discipline of the church hath also been 
circumscribed, limited, and bounded by Acts of Parliament, and 
is now rendered ineffectual by the late Act of the British Par- 
liament, entitled, Act for preventing the Disturbing of those of 
the Episcopal Communion in that part of Great Britain called 
Scotland. So that ministers could not without transgressing 
these Acts (which they too punctually observe) draw out the 
sword of discipline against many covenant-breakers ; perjured 
hireling-curates being allowed to enjoy churches and benefices 
without censure or molestation, if subject to the civil govern- 
ment, as is evident from the 27th Act of the fifth Session of 
William's first Parliament, entitled, Act concerning the Church. 
Ministers have neglected to draw out the sword of discipline, 
duly and impartially against scandalous persons of every rank 
and quality ; so that many gross offenders have been passed 
over without censure, as, namely, such as shed the blood of the 
Lord's people, complied with the tyrants and usurpers in the 
times or persecution, by testing, bonding, hearing of curates, 
paying of cess and other taxations, intelligencers, and informers 
against the people of God, accepters of indulgences and tolera- 
tion, and such as preached under the covert of remissions and 
indemnities bought by sums of money from the council, such as 
had been lax and negligent in testifying against the corruptions 
of the times, were not brought to an acknowledgment of it ; but, 
upon the contrary, encouraged as well-doers, and advanced to 
office and public employment in the church without evident 
signs of repentance. And many other scandalous persons are 
daily connived at and superficially past, without sufficient dis- 
coveries of their repentance and amendment : Many also have 
been overlooked because of their eminency in the world, or past 
over for pecuniary mulcts. And, whereas, in the same first 
Article of the Solemn League, we are bound " to endeavour 
the promoting and propagating of the Reformation and IHW- 



ACKOWLEDGMENT 



formity of religion, Confession of Faith, Form of Church-go- 
vernment (which as it was primarily understood, so still we own 
to be only Presbyterial) Directory for Worship and Catechising. 
According to the Scriptures." 

Isa. xix. 18. " In that day shall five cities in the land of 
Egypt speak the language of Canaan, and swear to the Lord of 
Hosts." Jer. xxxii. 39. " And I will give them one heart and 
one way, that they may fear me for ever, for the good of them 
and of their children after them." Zech. xiv. 9. " And the 
Lord shall be King over all the earth : in that day there shall 
be one Lord, and his name one." Acts ii. 46. " And they con- 
tinuing daily with one accord in the temple, and breaking bread, 
from house to house, did eat their meat with gladness and 
singleness of heart." Acts iv. 32. " And the multitude of them 
that believed were of one heart, and one soul." 1 Cor. vii. 17. 
" But as God hath distributed to every man,* as the Lord hath 
called every one, so let him walk ; and so ordain I in all 
churches." Gal. vi. 16. "And as many as walk according to 
this rule, peace be on them, and mercy, and upon the Israel of 
God." Phil. iii. 16. " Nevertheless, whereto we have already 
attained ; let us walk by the same rule ; let us mind the same 
thing." 

Yet as our fathers had reason to complain, "that the pro- 
fane, loose, and insolent carriage of many in their armies, who 
went to the assistance of their brethren in England, and the 
tampering and unstraight dealings of some commissioners and 
others of our nation, in London, the Isle of Wight, and other 
places, had proved great lets to the work of reformation and 
settling of kirk government there, whereby error and schism in 
that land had been greatly increased, and sectaries hardened in 
their w r ay ;" so much more during the time of the late persecu- 
tion, the offensive carriage of many who went to England is 
to be bewailed, who proved very stumbling to the sectarians 
there. 

There hath b<?en little zeal or endeavour for such a uni- 
formity, little praying for it, or mourning over the obstructions 
of it ; but, upon the contrary, a toleration was embraced, intro- 
ductive of a sectarian multiformity of religion without a testi- 
mony against the toleration even of Popery itself, under the 
usurper James Duke of York ; and since the Revolution the 
land hath done exceeding much to harden them. 1st, By ac- 
cepting such persons to the royal dignity over this realm as had 
sworn to maintain the Antichristian hierarchy of Prelacy, with 
all the superstitions and ceremonies of the Church of England, 
and who countenance a multiformity in the worship of God and 
government of the church, and do not suppress such as are un- 
sound and heterodox in the fundamental articles of the Christian 



OF SINS. 



63 



faith. And, next, to put a full stop to all endeavours of uni- 
formity and union in the Lord's way, and to bring the nation 
under an indispensable necessity of covenant breaking, this na- 
tion hath entered into an incorporating union with England in 
such terms, and upon such conditions as formally and explicitly 
established Prelacy as the Church-government there to all suc- 
ceeding generations ; and that while, in the meantime, all man- 
ner of sectarian errors are there encouraged, maintained, and 
supported by means of a toleration. By the concluding of which 
union, this land hath said upon the matter that there is no obli- 
gation upon us to tender the advancement of religion in that 
nation, or to study such means and methods as might tend to 
bring them to a sense of their breach of covenant, or reduce 
them to a performance of the duties whereunto they are en- 
gaged ; and thus this land hath hardened them in their sinful 
ways and courses, contrary to this Solemn League, and given 
them ground to think that we look upon the obligation thereof 
to be loosed. This land hath been wanting in compassion to 
them as brethren, in not labouring to show them their sin and 
danger, while persisting in a professed violation of their vows, 
and refusing them help in their need, when supplication was 
made by some of them to the first Assembly after the Revolu- 
tion for ministers to preach the gospel. And though this land 
hath sought out methods how to entertain amity and friendship 
with them, yet have they not endeavoured to have it such as that 
the Lord should, upon that account, delight to dwell amongst 
us : nay, upon the contrary, unless these methods be repented 
of and forsaken, it is impossible that reformation should ever 
amount to that degree of perfection in these kingdoms, to which, 
through the mercy of God, it once arrived ; so that instead of 
living together in peace and love, we and our posterity after us, 
are like to live in a joint defection from our covenant engage- 
ments made to the Most High God. 

In the second Article of the Solemn League and Covenant, 
we swear, " That we shall, without respect of persons, endea- 
vour the extirpation of Popery, Prelacy, Superstition, Heresy, 
Schism, Profaneness, and whatsoever shall be found to be con- 
trary to sound doctrine and the power of godliness. And in 
the National Covenant to abhor and detest the Antichristian 
wicked Hierarchy," &c. According to the Scriptures. 

Exod. xxiii. 32, 33. " Thou shalt make no covenant with 
them, nor with their gods. They shall not dwell in thy land, 
lest they make thee sin against me : for if thou serve their gods, 
it surely will be a snare unto thee." Exod. xxxiv. 12, 13. 
" Take heed to thyself, lest thou make a covenant with the in- 
habitants of the land whither thou goest, lest it be for a snare 
in the midst of thee : But ye shall destroy their altars, break 



64 



ACKNOWLEDGMENT 



their images, and cut down their groves." Deut. xiii. chapter 
throughout. Judges ii. 2. 66 And ye shall make no league with 
the inhabitants of this land ; you shall throw down their altars," 
&c. Zech. xiii. 2, 3. " And it shall come to pass in that day 
saith the Lord of Hosts, that I will cut off the names of idols 
out of the land, and also I will cause the prophets and the un- 
clean spirits to pass out of the land. And it shall come to pass, 
that when any shall yet prophesy, then his father and his mo- 
ther that begat him, shall say unto him, Thou shalt not live ; 
for thou speakest lies in the name of the Lord : and his father, 
and his mother, that begat him, shall thrust him through, when 
he prophesieth." 1 Tim. iv. 1, 2, 3. 66 Now the Spirit speaketh 
expressly, that in the latter times some shall depart from the 
faith, giving heed to seducing spirits and doctrines of devils : 
Speaking lies in hypocrisy, having their consience seared with 
a hot iron : Forbidding to marry, and commanding to abstain 
from meats, which God hath created to be received with thanks- 
giving of them which believe, and know the truth." Rev. xvii. 
5. " And upon her forehead was a name written, MYSTERY, 
BABYLON THE GREAT, THE MOTHER OF HAR- 
LOTS, AND ABOMINATIONS OF THE EARTH. 
Verse 16. And the ten horns which thou sawest upon the beast, 
these shall hate the whore, and shall make her desolate and 
naked, and shall eat her flesh, and burn her with fire." Com- 
pared with Rev. xviii. 4, 5, 6. "A I heard another voice from 
heaven, saying, Come out of her, my people, that ye be not 
partakers of her sins, and that ye receive not of her plagues : 
For her sins have reached unto heaven, and God hath remem- 
bered her iniquities. Reward her even as she rewarded you, 
and double unto her double according to her works : in the cup 
which she hath filled, fill to her double." 

Yet, alas ! so far has the land been defective in this, that upon 
the contrary, it hath been polluted with idolatrous masses ; 
altars, and other monuments of idolatry were suffered again to 
be erected ; the penal statutes were disabled, stopped, and sus- 
pended by an absolute arbitrary power by means of a toleration 
in its own nature tending, and in its design intending to intro- 
duce Popery and slavery, which yet was accepted and addressed 
for by many backslidden ministers, who to this day have made no 
public acknowledgment of the sin of so doing, notwithstanding 
all the reformation which is bragged of, and was countenanced, 
complied, and concurred with by many people without a testi- 
mony or endeavour to withstand it. Yea, the administration of 
the government and the greatest offices of power and trust were 
committed into, and permitted to abide in the hands of Papists ; 
and the head of them and great pillar and promoter of Popery, 
James the VII , was owned as King, contrary to the laws of 



OF SINS. 



65 



God and man and covenant obligations, without respect of per- 
sons to extirpate Popery and Papists ; and few during that time 
evinced any just zeal or indignation against, or fear of the mani- 
fest appearances of the coming in of Popery and intended 
establishment of it in the land. And not only then, but even 
to this day, there is too much conniving at Papists; the laws 
are not put in execution against them in their full extent and 
latitude : And albeit this land, yea, whole Britain and Ireland, 
were purged of Popery, yet cannot we be said to have made 
conscience of performing this part of the oath of God, while 
there is a confederating with Papists abroad and fighting in 
their quarrel, and that, whilst in the meantime they are perse- 
cuting, with the height of rigour and severity, all such as profess 
any thing of the reformed religion in their dominions. And as 
there hath been great failures in respect of extirpating Popery, 
so especially in the performance of that part of the covenant 
which binds us to the extirpation of Prelacy — " i. e. Church- 
government by archbishops, bishops, their chancellors and 
commissaries, deans, deans and chapters, archdeacons, and all 
other officers depending upon that hierarchy :" there hath 
been a most wilful and palpable violation of the oath of God, 
though it be most clearly our duty prescribed in his word. 

Mat. xx. 25, 26. " But Jesus called them unto him, and said, 
ye know that the Princes of the Gentiles exercise dominion 
over them, and they that are great exercise authority upon 
them : But it shall not be so among you : but whosoever will 
be great among you, let him be your minister." Luke xxii. 
25, 26. " And he said unto them the Kings of the Gentiles 
exercise lordship r over them," &c. Acts xx. 17. " And from 
Miletus he sent to Ephesus, and called the elders of the church." 
Compared with verse 28. " Take heed therefore unto your- 
selves, and to all the flock, over which the Holy Ghost hath 
made you overseers (bishops) to feed the church of God, which 
he hath purchased with his own blood." 1 Peter v. 3. " Neither 
as being lords over God's heritage : but being ensamples to the 
flock." 8 John, verse 9. " I wrote unto the church ; but Dio- 
trephes, who loveth to have the pre-eminence among them, re- 
ceiveth us not." 

And these breaches of it were not only made during the times 
of persecution, when Charles the II. by an arbitrary power, 
granted him a parasitical Parliament, did overturn Presbyterian 
government, and introduce Prelacy, to which change the greatest 
part of the ministry did perfidiously yield, and became vassals 
to the bishops ; such as were not willing to conlbrm, were 
pressed to it by confinement, banishment, imprisonment, con- 
fiscation of goods, all manner of tortures, and, finally, death 
itself." 

i 



/ 



66 ACKNOWLEDGMENT 

During which hour and power of darkness, many complied 
with the enemy, by taking oaths and bonds, indulgences, and 
toleration, and became so remiss in this matter, that it was all 
one to them which government had the ascendant, so they might 
enjoy their worldly accommodations. And not only then, while 
Satan was let loose in his members and emissaries to persecute 
and waste the Church of Christ, but since peace and quietness 
are obtained, this duty continues to be greatly slighted ; yea, in 
place of extirpating Prelacy, have there not been courses taken 
effectually to establish it ? To instance a few — the accept- 
ing of William and Mary, and after them the present possessor 
of the Crown, to be supreme Magistrates, while they are 
knownly and professedly Prelatical in their judgment, and en- 
gaged by oath at their coronation to maintain the same ; the 
swearing oaths of allegiance to them without security for their 
preserving of the true reformed religion — yea, without any limi- 
tation or qualification whatsoever ; as also, the taking an oath 
of abjuration, wherein, by consequence, the takers engage to do 
to the utmost of their power to procure that the Kings or Queens 
of these kingdoms shall be of the communion of the Prelatical 
Church, and so that they shall contribute to the support of 
Prelacy. 

Again, the Episcopal Clergy who subjected to it during the 
time of its legal establishment, have not been therefore prose- 
cuted by the discipline of the Church ; but such as did, and yet 
do profess it as their principle, are allowed equal encouragement 
with the Presbyterians, only providing they evidence good affec- 
tion to the civil government. And now, since the late incorpo- 
rating union with England, we of this nation have consented that 
Prelacy shall be established there to all succeeding generations, 
(as was observed in the first article) ; and, moreover, have given 
into the hands of the Prelates in England, the power of making 
laws which must become binding upon this land, they being 
members of the British Parliament and council ; which power 
has been already improved, to establish a liberty and protection 
for the whole rabble of the Episcopal Clergy in the free exer- 
cise of the Popish ceremonies of the Church of England, with- 
out any provision against the grossest heretical opinions that 
they please to broach, excepting only the denying of the doctrine 
of the blessed Trinity. Where, then, are our endeavours for 
the extirpation of the wicked hierarchy ? — where is the abhor- 
rence and detestation of it, sworn and engaged to in these Cove- 
nants ? — Do not many who profess themselves to be Presbyterians 
show themselves so indifferent in this point, that they can join 
with either, as may suit their interest ? — instance the Sacramental 
Testers. Few mourn over and pray earnestly for the subver- 
sion of that hierarchy. Few doctrinally discover the evils of 



OF SINS. 



67 



such a government, and how contrary it is to God's Word — or 
labour to bring their hearers into a dislike and detestation of it, 
and the sad fruits which result from it. Few study to convince 
others of the evil of such a principle, and following such a course 
by the Apostle's rule of avoiding all unnecessary company with 
them, that they may be ashamed ; but, upon the contrary, many 
Presbyterians, by too familiar and unnecessary converse with 
them, encourage and harden them ; and, particularly, ministers 
are to be blamed herein, who preach one half of the Lord's day 
in the church, and allow the curate the other half. Few impar- 
tially reprove and warn them of their sin and danger ; but, upon 
the other hand, many professed Presbyterians, by their untender 
and unchristian walk and conversation, or by their lukewarmness 
and indifferency in Christ's matters, now called moderation, 
and by their walking contrary to covenant engagements, do 
exceedingly harden them in their evil way, and scandalize 
them at their duty. Instead of endeavours to extirpate su- 
perstition and heresy, as we are bound by the same article 
of the Solemn League, and by the " National Covenant to 
detest all superstition and heresy, without or against the Word 
of God, and doctrine of this reformed kirk, according to the 
Scripture." 

Deut. xii. 30, 31, 32 — " Take heed to thyself, that thou be 
not snared by following them, after that they be destroyed from 
before thee, and that thou inquire not after their gods, saying, 
How did these nations serve their gods ? even so will I do like- 
wise. Thou shalt not do so unto the Lord thy God ; for every 
abomination to the Lord which he hateth, have they done unto 
their gods : for even their sons and their daughters they have 
burnt in the fire to their gods. What thing soever I command 
you, observe to do it : thou shalt not add thereto nor diminish 
from it." Acts xvii. 22 — " Then Paul stood in the midst of 
Mar's-hill, and said — Ye men of Athens, I perceive that in all 
things ye are too superstitious." Gal. iv. 10 — " Ye observe 
days, and months, and times, and years." Gal. v. 20 — " Idolatry, 
witchcraft, hatred, variance, emulation, wrath, strife, seditions, 
heresies." Col. ii. 20 — " Wherefore, if ye be dead with Christ 
from the rudiments of the world ; why, as though living in the 
world, are ye subject to ordinances? verse 21, Touch not, taste 
not, handle not : verse 23, Which things have indeed a show of 
wisdom in will-worship, and humility, and neglecting of the 
body, not in any honour to the satisfying of the flesh." Tit. iii. 
10 — " A man that is an heretic, after the first and second ad- 
monition, reject." 

Yet, in the darkness of the times of persecution, many dregs 
of Popish superstition were observed, many omens and freets too 
much looked to ; Popish festival days — as Pasche, Yule, Fast- 



68 



ACKNOWLEDGMENT 



ings-even, &c., have been kept by many ; and Prelatical anni- 
versary days, and festivities devised of their own heart, appointed 
for commemorating the King's and Queen's birth days, (as May 
29th, October 13th, February (jth,) who were born as a scourge 
to this realm, were complied with by many. Yes, some have 
superstitiously made use of the Scriptures as a fortune book, 
looking to that which first cast up to them, or to impressions 
borne in upon their minds from such and such places of Scrip- 
ture as Divine responses, without a due search of them as the 
Lord hath commanded. And many wavering and unstable souls 
have been seduced unto damnable and pernicious heresies, as 
Quakers, and delirious delusions, as those that followed John 
Gib. All which have been breaches of Covenant, as well as of 
Divine commands. Yea, even to this very day, the same super- 
stitions are observed and practised, as abstaining from labouring 
upon the foresaid festivities, and observing presages of good or 
bad fortune (as it is called,) upon them and other limes ; as like- 
wise, many practisers of enchantments, and users of charms- 
yea, such as are in actual compact with the devil, are not care- 
fully sought out, nor accurately tried, in order to be brought to 
punishment, but overlooked and protected. 

There has been also since the revolution, as well as before, a 
great deluge of errors through these covenanted lands, which, 
to this day, continue and increase. That might be sufficient to 
convince us that there have not been proper measures taken to 
suppress them, as this article obliges us to do ; — nay, instead 
thereof, they are tolerated, maintained, and protected by autho- 
rity, as appears both from the late Act of Parliament, and from 
the liberty allowed to that pestilent generation of Quakers, who 
keep their general meetings yearly in Edinburgh, being guarded 
by a company of the town guards. And as the state do not 
prosecute the promoters and abettors of these heresies with civil 
pains, as is the duty of such as call themselves God's vicegerents, 
and own themselves to be intrusted with keeping of both tables 
of the law ; so the church is nothing speedier or more active in 
drawing out their ecclesiastical sword to cut off these luxuriant 
branches, and to take the little foxes which spoil the vines. Many 
whose duty, by virtue of their office, is to give warning from 
Zion's walls, as watchmen intrusted with the city of God, neglect 
to discover, and from the Scriptures to confute these errors, or 
to show their flocks by doctrine or writing the danger of being 
tainted with them. And, as suitable endeavours have been want- 
ing effectually to extirpate heresy and error — so schism, its in-? 
separable companion, and necessary consequent, has exceedingly 
grown and increased, to the great damage of the Church of 
Christ in these kingdoms, and utter subversion of that most 
pleasant fabric of uniformity in religion, which the League and 



OF SINS. 



69 



Covenant binds us to endeavour. The Word of God makes 
schism a very great sin, as is evident from 

Rom. xvi. 17 — " Now I beseech you, brethren, mark them 
which cause divisions and offences, contrary to the doctrine 
which ye have learned, and avoid them." 1 Cor. xi. 18 — " For 
first of all, when ye come together in the church, I hear that 
there be divisions among you." 1 Cor. xii. 25 — " That there 
should be no schism in the body : but that the members should 
have the same care one for another." Heb. x. 25— e < Not for- 
saking the assembling of ourselves together, as the manner of 
some is," &c. Jude, ver. 19 — " These be they who separate 
themselves, sensual ; having not the Spirit." 

And all the nation are to fc> e reputed guilty of it who depart 
from the doctrine and laudable constitutions delivered by Christ 
and his Apostles, and adhered unto by the Church of Scotland 
in her purest times of reformation. And if we consider schism 
under this notion, as we ought to do, then will we find that the 
greatest part of the land is guilty of it. Few are firmly and 
constantly adhering to the attained reformation ; but many upon 
the left hand have turned aside to compliance with Prelacy and 
Erastianism, and so have, by their defection, broken the church's 
beauty and bands, order and union, in making a faction repug- 
nant to her established order, and censurable by all her standing 
acts, in bringing in novations in the government, and making a 
rent in the bowels of the church, by causing divisions and of- 
fences contrary to the doctrine of the church ; whereby they 
have made themselves guilty of schism, and some have fallen 
into delusions and dotages upon the right hand, who, in seeking 
to be religious above what is commanded, have come short of 
the truth of religion, and made a faction repugnant to this cove- 
nant. Some, being private persons, have pretended an imme- 
diate commission to preach the Word, and administer the sacra- 
ments ; others, being stumbled with the defections of the time, 
have turned aside to independency. " Some, upon slender and 
insufficient grounds, have, and do separate, both from faithful 
ministers and christian societies and families, because of differ- 
ences in judgment and incident debates, wherein the testimony 
of Christ is not much concerned ; or because of personal offences 
easily removed, not observing the rules of Christ for removing 
of them — not having respect to his great commands of charity, 
forbearance, forgiving one another, or condescendency. And, 
among divided parties, which, in our day, have been long biting 
and devouring one another, there hath been too much both of 
sinful union and confederacy in terms prejudicial to truth ; as 
our joining in the Angus regiment at the Revolution, and our 
guarding and supplicating that corrupt Convention of Estates^ 
which consisted mostly of such as had been directly or indirectly 



70 



ACKNOWLEDGMENT 



guilty of the murder of the Lord's people ; and upon the other 
hand, there hath been too much of sinful heats, animosities, 
jealousies, pride, passion, and prejudice, grieving the Spirit of 
the Lord, and eating out the power and life, and much hinder- 
ing the holy practice and spiritual exercise of religion." 

We have been so far from endeavouring to extirpate prqfaneness, 
another evil engaged against in the covenant, and condemned in the 
Word of God. Deut. xxix. 19 — " And it shall come to pass, 
when he heareth the words of this curse, that he bless himself 
in his heart, saying, I shall have peace, though I walk in the 
imagination of mine heart, to add drunkenness to thirst." Job 
xxi. 14 — " Therefore they say unto God, Depart from us; for 
we desire not the knowledge of thy ways." Jer. xxiii. 15 — 
" Therefore, thus saith the Lord of hosts ; concerning the pro- 
phets, behold I will feed them with wormwood, and make them 
drink the water of gall : for from the prophets of Jerusalem is 
profaneness gone forth unto all the land." Ezek. xxii. 26 — 
" Her priests have violated my law, and have profaned my holy 
things : they have put no difference between the holy and pro- 
fane, neither have they showed difference between the unclean 
and the clean, and have hid their eyes from my Sabbaths, and 

I am profaned among them." Hos. iv. 1 — " There is 

no truth nor mercy, nor knowledge of God in the land : verse 
2, By swearing, and lying, and killing, and stealing, and com- 
mitting adultery, they break out, and blood toucheth blood : 

verse «J, Therefore shall the land mourn, &c." Heb. 

xii. 15 — " Looking diligently, lest any man fail of the grace of 
God, lest any root of bitterness springing up trouble you, and 
thereby many be defiled : lest there be any fornicator, or pro- 
fane person, as Esau, who for one morsel of meat sold his birth- 
right." 

" That profanity hath been much winked at, and profane per- 
sons much countenanced, and many times employed, till iniquity 
and ungodliness have gone over the land like a flood ; and pro- 
fanity, beginning at the court, hath spread itself through every 
rank and quality in the land : so that immoralities and sins against 
every precept of both tables are greatly abounding." As, namely, 
great contempt of God and godliness, ignorance, atheism, and 
irreligion, unsuitable walking to the knowledge of him and his 
perfections which we have, and not labouring in the use of means 
to attain more. Much neglect of pressing after peace and re- 
conciliation with him, through a Mediator, and of living up to 
the profession which we make of him. Despising of his holy 
ordinances and means of worship ; deafness and stupidity under 
the calls of his Word. Profanation of his holy sacraments, ne- 
glect of secret prayer, (wherein much of the life of religion lies) 
and of prayer in families, or a negligent, careless, and superficial 



OF SINS. 



71 



performance thereof ; many using a formality of words and ex- 
pressions learned by custom. Some using our blessed Lord's 
prayer as a set form, which ought to be used as a rule of direc- 
tion in all our prayers, and not as a dead form of words : many 
seeking more to be seen of men in this, and all other duties, 
than to approve themselves to God, and more careful to come 
by apposite words and expressions, when praying with others, 
than to attain and entertain the breathings and influences of the 
Spirit of God. Much neglect of propagating Christian know- 
ledge in congregations and families ; ministers and masters of 
families not making diligent search into the knowledge of the 
flocks and families under their charge, and instructing them 
suitably. Much swearing and profanation of God's name, by 
loose and vain oaths in common discourse : yea, swearing by the 
creatures — as, soul, faith, conscience, and the like, thereby sa- 
crilegiously attributing to them divine honour ; as also, by im- 
posing upon all persons in any public trust the unlimited and 
unlawful oath of allegiance, together with the bond of assurance, 
and the oath of abjuration, contrary to the oath of the covenant, 
thereby debauching people's consciences, and involving them in 
the guilt of perjury. Great profanation of the holy Sabbath, 
and neglect or careless performance of the duties therein required ; 
breaking it by unnecessary feasting, walking, idle, vain, and 
impertinent discourse, and such like recreations; yea, by hunt- 
ing, hawking, riding, and going of journeys, sounding trumpets 
before their lords of Justiciary when going to church, reading 
of proclamations wholly irrelative to religion, and making pub- 
lications not necessary nor expedient to be made upon that day. 
Much disobedience to parents, and undue carriage of persons 
of all ranks and relations, towards each other. Great murder 
and bloodshed, so that the land is defiled with blood, and that 
not only the blood of the Lord's people, who, in the times of 
persecution, were led forth like sheep to the slaughter, because 
of their adherence to their duty, and refusing conformity with 
wicked courses, and subjection to wicked laws, eversive of their 
covenant engagements, not yet mourned over, nor purged away 
by the blood of those that shed it ; but likewise many through 
the land are murdered frequently, and the murderers are not 
prosecuted with due severity : nay, such are the methods that are 
now taken to embolden the wicked in that and all other crimes, 
that whatever presumptions of guilt may be had, or how ample 
confession soever be made, if it be extrajudicial, and the very 
fact not proved by witnesses, the delinquent is passed over and 
absolved as a well-doer, and many actually convicted of murder 
are indemnified and let pass unpunished. 

Much uncleanness and filthiness, adultery, fornication, incest, 
bestiality, Sodomy, lasciviousness, promiscuous dancing, stage 



72 



ACKNOWLEDGMENT 



plays, excessive drinking, vanity in apparel, and the like abomi- 
nable unchastity and incentives to it. Much stealing, robbery, 
and oppression, grinding the faces of the poor by unjust taxations 
and heavy impositions, and by hindering the poor from begging, 
for the support of their lives in times of scarcity, by a wicked 
edict. Perverting of justice in law suits ; lawyers and advocates 
finding means, for their own gain and worldly advantage, to 
obtain decisive sentences in favour of the rich, contrary to justice 
and equity ; much cheating and deceiving in bargaining ; fore- 
stalling of markets in times of scarcity ; depriving the poor of 
their habitations and livelihoods, by building of parks and in- 
elosures ; tenants taking leases over their neighbour's head, and 
the like. It is moreover to be bewailed, that many ministers, 
who should be examples of charity and good works, are ring- 
leaders of sin and oppression. Much lying and bearing of false 
witness, defaming one another's good name, reproaching persons 
for their adherence to the truths and cause of Christ, or for dis- 
covering any piece of zeal and affection that way. Much covet- 
ousness and worldly -mindedness, repining, murmuring, and 
discontentment with God's dispensations ; revenge, wrath, malice, 
envy, bitterness, and innumerable' sins, both against the precepts 
of the moral law, and against the offers of Christ in the Gospel ; 
which plainly says, that we have not used the endeavours which 
in this Article we promise, for, " Rooting up profaneness, and 
whatsoever is found contrary to sound doctrine and the power 
of godliness, lest we partake of other men's sins, and so be in 
danger to receive of their plagues." Nay, hath not much un- 
sound doctrine been maintained, in the arguments which have 
been used for defending the lawfulness of the courses of compli- 
ance with Prelacy and Erastianism ? and these, amongst other 
unsound notions, have been entertained amongst us — " That 
lesser and circumstantial truths are not to be suffered for ; that 
confession of these truths hath not been called for in our day ; 
that people are not in hazard of the sins of others, especially of 
magistrates and ministers, if they do not directly act the same 
sins themselves ; that sins of bypast times (if they be not pre- 
sently practised,) are not to be confessed, nor the persons guilty 
to be stood at a distance from, till they give evident documents 
of their repentance ;" contrary to express and plain Scripture. 

2 Sam. xxi. I — " Then there was a famine in the days of 
David three years, year after year, and David inquired of the 
Lord ; and the Lord answered, It is for Saul, and for his bloody 
house, because he slew the Gibeonites." 2 Sam. xxiv. ]T — 
" And David spake unto the Lord, when he saw the angel that 
smote the people, and said, Lo, I have sinned, and done wick- 
edly : but these sheep, what have they done? let thine hand I 
pray thee be against me, and against my father's house." 2 



OF SINS. 



73 



Rings xxi. 1 1, 12 — " Because Manasseh King of Judah hath 
done these abominations, and hath done wickedly above all that 
the Amorites did, which were before him, and hath made Judah 
to sin also with his idols : therefore, thus saith the Lord God of 
Israel, behold I am bringing such evil upon Jerusalem and 
Judah, that whosoever heareth of it, both his ears shall tingle." 
Isa. xliii. 27 — " Thy first father hath sinned, and thy teachers 
have transgressed against me : verse 28, Therefore I have pro- 
faned the Princes of the sanctuary, and have given Jacob to the 
curse and Israel to reproaches." Jer. xiv. 15— " Therefore, 
thus saith the Lord concerning the prophets that prophesy in 
my name, and I sent them not, yet they say, Sword and famine 
shall not be in this land ; by sword and famine shall those pro- 
phets be consumed: verse 16, And the people to whom they 
prophesy, shall be cast out in the streets of Jerusalem, because 
of the famine, and the sword ; and they shall have none to bury 
them ; them, their wives, nor their sons, nor their daughters : 
for I will pour their wickedness upon them." Mic. iii. 11 — " The 
heads thereof judge for reward, and the priests thereof teach for 
hire, and the prophets thereof divine for money : yet will they 
lean upon the Lord, and say, Is not the Lord among us ? none 
evil can come upon us : verse 1 2, Therefore shall Zion for 
your sake be plowed as a field, and Jerusalem shall become 
heaps, and the mountain of the house as the high places of the 
forest." 

Whence both ministers and people have been involved in the 
sins of Prelacy, Indulgence, Toleration, Erastianism, subjecting 
the government of the church to the secular and civil authority ; 
while they thought these only to be the sins of Prelates, or of 
wicked and usurping rulers ; they in the mean time yielding all 
the conformity with, submission unto, and approbation of them, 
that was by wicked laws required. On the other hand, many 
of us have rested too much in a non-compliance with these, and 
** having a form of godliness, but denying the power thereof." 

In the third Article, whereas we are bound, u in our several 
vocations, mutually to preserve the rights and privileges of Par- 
liaments, and liberties of the kingdoms ;" meaning the true, real, 
and righteous privileges and liberties — consonant to the Word 
of God." 

Deut. i. 13 — " Take ye wise men, and understanding, and 
known among your tribes, and I will make them rulers over 
you." Deut. xvi. 18 — " Judges and officers shalt thou make thee 
in all thy gates, which the Lord thy God giveth thee through- 
out thy tribes, and they shall judge the people with just judg- 
ment." Isa. i. 26 — " And I will restore thy judges as at the 
first, and thy counsellors as at the beginning : afterwards thou 
shalt be called the city of righteousness, the faithful city." 

K 



74 



ACKNOWLEDGMENT 



Likeas, all lieges are bound by the laws of the land inserted 
in the National Covenant, to " maintain the authority of Par- 
liaments, without which neither any laws nor lawful judicatories 
can be established." Yet as our fathers had reason to com- 
plain, " that neither had the privileges of the Parliament, nor 
liberties of the subject been duly tendered ; but some amongst 
them had laboured to put into the hands of the king an arbitrary 
and unlimited power destructive to both ; and many of them 
had been accessary to those means and ways, whereby the free- 
dom and privileges of Parliaments had been encroached upon, 
and the subjects oppressed in their consciences, persons, and 
estates ;" so afterwards, all alongst the tract of tyranny and per- 
secution, they had rather the name and show than the real 
power and privileges of lawfully constituted Parliaments ; hav- 
ing advanced the royal prerogative to such a boundless pitch of 
arbitrariness, and being so corrupted, that faithful men, and 
honest and honourable patriots were excluded, and those ad- 
mitted, who by the law of God and man should have been de- 
barred ; and so prelimited, that the members behoved to take 
such oaths (for instance, the declaration and test, abjuring and 
condemning the Covenants) as engaged them to be perjured 
and conjured enemies both to our religion and liberty, which 
both the electors of Members of Parliament and the elected, 
did sinfully comply with; neither did the body of the land 
make conscience of recovering these rights and privileged thus 
perverted and polluted ; but in stupid subjection did own those 
for representatives, who betrayed their liberties, and made laws 
to enslave the nation, and entail slavery upon posterity. 
On the other hand, they that disowned them did not make con- 
science of preserving those rights and privileges of supreme 
judicatories, when inadvertently and unadvisedly they put in 
such expressions and stiles in some of their declarations, as do 
not belong to private persons, but only to such judicatories. 
And not only then, but since the Revolution, have there been 
many ways taken for corrupting and depriving the Members of 
Parliament ; as that all members and electors of members have 
been obliged to take the oath of allegiance, with the assurance 
to such as did, and do, in their dominions, support Prelacy and 
exercise an Erastian supremacy over the Church of Christ. 

And now, last of all, by the means of this fatal Union with 
England, in terms and upon conditions inconsistent with our 
covenanted union, engaged to in the League and Covenant ; 
the nation's sovereignity and independency are given up, the 
rights of Parliament entirely lost, or vanished into a shadow, 
little preferable to no Parliament; so few being to represent 
this nation in the Parliament of Great Britain, as can never be 
able to prevent, by their number of voices, any act which it 



OF SINS. 



75 



shall please the English to make, how destructive soever the 
same be to our sacred or civil concerns. Which treaty of 
Union was concluded in a Parliament as manifestly prelimited 
as any which ever was seen in Scotland ; the members were 
corrrupted with bribes and preferment, and so engaged to act 
contrary to the will and mind of those whom they did repre- 
sent, and to comply with that stratagem hatched by the Eng- 
lish for enslaving this poor nation, and denuding it of its privi- 
leges, as well sacred as civil. And, alas ! how insignificant 
were the endeavours then used to prevent that course, and pre- 
serve the privileges of the Parliament and liberties of this king- 
dom ? Only some faint addresses, all other attempts being laid 
aside at their Queen's command, by her proclamation, as 
treasonable convocatio7is of the lieges. 

Again, the subject's liberties, both as men and as Christians, 
which the Scriptures allow we should preserve — 

1 Sam. xiv. 25. "And the people said unto Saul, Shall 
Jonathan die, who hath wrought this great salvation in Israel ? 

So the people rescued Jonathan that day, that he died not." 

Acts xxii. 25. "And as they bound him with thongs, Paul saii 
unto the Centurion that stood by, Is it lawful for you to scourge 

a man that is a Roman and uncondemned ? Verse 28. And 

Paul said, But I was free born." Acts xxv. 11. "But if there 
be none of these things whereof these accuse me, no man may 
deliver me unto them. Verse 16. It is not the manner of the 
Romans to deliver any man to die, before that he which is ac- 
cused have the accusers face to face, and have license to answer 
for himself concerning the crime laid against him. Verse 27. 
For it seemeth to me unreasonable to send a prisoner, and not 
withal to signify the crimes laid against him." Gal. v. 1. 
" Stand fast therefore in the liberty wherewith Christ hath made 
us free, and be not entangled again with the yoke of bondage." 

These liberties have been miserably encroached upon by arbi- 
trary government, whereby the subjects have been oppressed in 
their consciences, persons, and estates, by all the oaths and bonds 
pressing conformity with the corruptions, novations, and usurpa- 
tions in the government of church and state, and persecutions for 
recusancy, and by impositions on the freedom of secret thoughts 
which no law of man can reach, which yet in the time of the 
late persecution were extorted, by threatening of death and 
manifold tortures ; the church's liberties have also been invaded 
by the ecclesiastical supremacy, declared by a blasphemous law 
inherent to the crown — which law, though it be not now in 
force, is yet still kept up in practice by the indiction, proroga- 
tion, and dissolution of assemblies, and prescribing diets and 
causes of fasting and thanksgiving in the Magistrate's name 
and authority, to which ecclesiastical supremacy, usurped by 



76 



ACKNOWLEDGMENT 



the Magistrate, this blackslidden church hath always subjected, 
and now to discover to the world that they are not ashamed of 
this surrendering of our Lord's prerogatives to his enemies, 
they have, in their Assembly, holden at Edinburgh, Anno 1710, 
most explicitly and fully subscribed to this ecclesiastical su- 
premacy, in their Act for observation of fasts, wherein they 
affirm, " that it is much for the honour of God that fasts, whe- 
ther appointed by the church or the civil Magistrate, be duly 
observed." 

In that same third Article, we are likewise bound to defend 
" The supreme Magistrate's person and authority, in the pre- 
servation and defence of the true religion and liberties of the 
kingdom;" as in the National Covenant is expressed : Like- 
wise, " to defend his person and authority, in the defence of 
Christ his evangel, liberties of our country, ministration of 
justice, and punishment of iniquity ; and to stand to his de- 
fence in the defence of the true religion, liberties, and laws of 
the kingdom," as the duty is qualified in Scripture. 

2 Sam. v. 3. " So all the elders of Israel came to the king to 
Hebron, and King David made a league with them in Hebron 
before the Lord : and they annointed David king over Israel." 
2 Kings xi. 17. " And Jehoiada made a covenant between the 
Lord and the king and the people, that they should be the 
Lord's people ; between the king also and the people." 2 Chron. 
xxvi. 16. " But when he was strong, his heart was lifted up to 
his destruction, for he transgressed against the Lord his God, 
and went into the temple of the Lord, to burn incense. Verse 

17. And Azariah the priest went in after him, and with him 
fourscore priests of the Lord, that were valiant men. Verse 

18. And they withstood Uzziah the king, and said unto him, 
It appertaineth not unto thee, Uzziah, to burn incense unto the 
Lord, but to the priests the sons of Aaron, that are consecrated 
to burn incense, go out of the sanctuary for thou hast trespassed, 
neither shall it be for thine honour from the Lord God. Verse 
21. And Uzziah the king was a leper unto the day of his death, 
and dwelt in a several house, being a leper, for he was cut off 
from the house of the Lord, and Jonathan his son was over the 
king's house, judging the people of the land." Rom. xiiL 3, 4. 
" For rulers are not a terror to good works, but to the evil : 
wilt thou then not be afraid of the power ? do that which is 
good and thou shalt have praise of the same. For he is the 
minister of God to thee for good : for if thou do that which is 
evil, be afraid ; for he beareth not the sword in vain : for he is 
the minister of God, a revenger to execute wrath upon him that 
doeth evil. Verse 6. For, for this cause pay you tribute also, 
for they are God's ministers, attending continually upon this 
very thing." 1 Pet. ii. 13. " Submit yourselves to every ordi- 



OF SINS. 



77 



nance of man for the Lord's sake, whether it be to the king as 
supreme. Verse 14. Or unto governors, as unto them that are 
sent by him for the punishment of evil doers, and for the praise 
of them that do well." 

As our fathers in their acknowledgments had reason to say, 
" Neither hath it been our care to avoid these things which 
might harden the king in his evil way ; but, upon the contrary, 
he hath not only been permitted, but many of us have been in- 
strumental to make him exercise his power in many things 
tending to the prejudice of religion, and of the Covenant, and of 
the peace and safety of these kingdoms ; which is so far from the 
right way of preserving his Majesty's person and authority, that 
it cannot but provoke the Lord against him unto the hazard of 
both. Nay, under a pretence of relieving and doing for the 
king, whilst he refuses to do what was necessary for the house 
of God, some have ranversed and violated most of all the 
Articles of the Covenant." 

So, during the unhappy days of the late tyranny, it was the 
land's sin and shame, and ought to be our sorrow, that men 
were mounted upon a throne of iniquity, whose main design 
and practice was, to subvert religion and persecute it, to intro- 
duce Popery itself, and slavery, to destroy the nation's liberties, 
suppress the evangel, and oppress its professors ; who enacted 
and executed manifest injustice, stopped the ministration of 
justice against idolaters, adulterers, murderers, and other male- 
factors, and punished equity and duty, instead of iniquity ; arro- 
gated and obtained a monstrous prerogative above all rights 
and privileges of Parliaments, all laws, all liberties ; a power to 
tyrannize as they pleased without control. But, as it was their 
sin who inaugurated Charles II. after such discoveries of his 
hypocritical enmity to religion and liberty, upon his subscrip- 
tion of the Covenants, so when he burned and buried that 
Covenant, and degenerated into manifest tyranny, and had razed 
the very foundation upon which both his right to govern, and 
the people's allegiance were founded, and remitted the subjects* 
allegiance by annulling the bond of it : it was the land's sin 
that they continued still to own his authority when opposite to, 
and destructive of religion and liberty ; and of those who ap- 
peared in arms at Pentland and Bothwell Bridge, that they put 
in his interest (with application of the words of the Covenant 
to him, though stated in opposition to it) into the state of tJie 
quarrel, in their declaration of war, for which (so far as the 
godly could discern) the Lord put them to shame, and went 
not forth with their armies. It was likewise the sin of the land, 
and a great breach of Covenant, that the Duke of York was 
admitted to the exercise of the royal office against the laws of 
God and man ; being incapable of the Covenant qualifications 



78 



ACKNOWLEDGMENT 



of a magistrate, and being a Papist, and so incapable of taking 
the " oath of coronation to maintain the true Protestant religion, 
and gain-stand and abolish Popery ;" which, for the preserva- 
tion of the true religion, laws, and liberties of this kingdom, is 
stated by the 8th Act of Parliament 1, King James VI. " That 
all kings, at the reception of their princely authority, shall take 
and swear ;" yet this authority, though inconsistent with, and 
declaredly opposite to religion and liberty, was owned aud up- 
held, by paying cess and supplies, expressly exacted for uphold- 
ing tyranny in the destruction of religion and liberty ; and 
though the Lord did, for a long time, by the tyranny of Charles 
II. and James VII., chastise these covenanted lands, yet there 
has not been a turning to him that smiteth : but these lands 
have again transgressed the Lord's commandments, and broken 
this part of the Covenant of the Lord, by receiving, admitting, 
supporting, and subjecting to such, for Kings and Queens over 
these realms as want the qualifications required in God's word, 
and enacted by the righteous and laudable laws of the land to 
be in magistrates, superior, and interior: which were not 
brought under Covenant ties and obligations, to be for God and 
religion in their own persons and families, and to advance and 
preserve the same allenarly in their dominions; but in place 
thereof have come under oath and obligation to countenance, 
protect, and advance the Romish superstitions and innovations 
in the worship of God and government of the Church, which 
the Covenant binds these kingdoms to suppress and extirpate, 
and in consequence of, and conformity to, these obligations, do 
maintain and defend, or tolerate and allow Prelacy and Sectarian 
errors in their dominions, contrary to the true religion and 
sound doctrine, contrary to justice and equity; yea, contrary to 
that trust, especially committed to the hands of Christian Ma- 
gistrates, who for that end have the sword given them, That 
they may be a terror to evil doers, preserve and defend the true 
religion and professors thereof, and punish and extirpate false 
religion and heresies, and bring the wheel over the broachers, 
maintainers, and abettors thereof; which did, and do exercise 
an Erastian supremacy over the Church, in proroguing and 
dissolving General Assemblies, appointing diets and causes of 
fasts and thanksgivings ; and by their civil authority causing 
them to be kept and observed, which do not impartially exe- 
cute justice upon all offenders, witness the frequent indemnities 
and remissions granted to murderers, as particularly the passing 
without punishment the persons which perpetrated the inhuman, 
barbarous, and lawless action of the Massacre of Glencoe: 
which waste and destroy the kingdom, by levying men and 
raising money for maintaining a long and expensive war, under- 
taken neither for the advancement of the true religion, nor for 



OF SINS. 



79 



the advantage and safety of the nation, but in favour of the 
house of Austria, which hath been, and yet continues to be, one 
of the strong pillars of Antichrist's kingdom, and implacable 
enemies to the true reformed religion, as appears by the perse- 
cution of the Protestants in Silesia, Hungary, &c. And yet 
notwithstanding of all this, many in the land of all ranks have 
sworn to bear true and faithful allegiance to them without any 
conditional restriction or limitation ; so that it is not possible 
for them in a consistency with their oath to disown their autho- 
rity, and deny them subjection, or refuse to defend their per- 
sons and government, albeit they should proceed to the greatest 
pitch of arbitrariness, which is very far from the defence pro- 
mised to Magistrates in the Covenant. The whole land (almost) 
hath complied with them in all the forementioned particulars 
so diametrically opposite to the Covenants, and supported, 
strengthened, and encouraged them in these evil courses, by 
paying them cess and other subsidies; and ministers have 
minded so much to be loyal to their government, that they have 
forgotten to be faithful to their souls, in that they have not dis- 
covered to diem the sin and danger of patronizing Prelacy, and 
exercising Erastianism over the Church ; but in order to obtain 
their favour, have clapped their heads in these sins, which cer- 
tainly is most opposite to that loyalty which we ought to main- 
tain towards Princes, and tends rather to diminish their just 
power and greatness, than to increase and preserve it ; and, in- 
stead of being a proper way of defending their persons and 
authority, is rather a mean to bring the wrath of a just and 
jealous God upon them, and those who defend or connive at 
them in these unlawful courses. 

" Our own consciences within, and God's judgments upon us 
without, do convince us of the manifold, wilful, renewed breaches 
of the fourth Article, which concerneth the discovery of malig- 
nants, consonant to the Scriptures." 

2 Sam. xxiii. 6. " But the sons of Belial shall be all of them 
as thorns thrust away, because they cannot be taken with hands." 
Esther vii. 5, 6. " Then the King Ahasuerus answered and 
said unto Esther the Queen ; Who is he ? and where is he that 
durst presume in his heart to do so ? and Esther said, The ad- 
versary and enemy is this wicked Haman." Psal. xxvi. 5. " I 
have hated the congregation of evil doers : and will not sit with 
the wicked." Psal. ci. 8. "I will early destroy all the wicked 
of the land : that I may cut off* all evil doers from the city of 
the Lord." Prov. xxv. 5. " Take away the wicked from before 
the King, and his throne shall be established in righteous- 
ness." 

" For their crimes have not only been connived at, but dis- 
pensed with and pardoned, and themselves received into intimate 



80 



ACKNOWLEDGMENT 



fellowship, intrusted with counsels, admitted into parliaments, 
and put in places of power and authority for managing the pub- 
lic affairs of the kingdom; whereby, in God's justice, they got 
at last into their hands the whole power and strength of the 
kingdom, both in judicatories and armies, and did employ the 
same unto the enacting and prosecuting an unlawful engage- 
ment in war against the kingdom of England, notwithstanding 
the dissent of many considerable members of parliament, who 
had given constant proof of their integrity in the cause from the 
beginning ; of many faithful testimonies and free warnings of the 
servants of God ; of the supplications of many synods, presby- 
teries, and shires ; and the declaration of the General Assembly 
and their Commissioners to the contrary ; which engagement, as 
it was the cause of much sin, so also of much misery and cala- 
mity unto this land, and held forth the grievousness of our sin, 
in complying with malignants in the greatness of our judgment, 
that we may be taught never to split again upon the same rock, 
upon which the Lord hath set so remarkable a beacon. And, 
after all that is come to pass unto us, because of this our tres- 
pass, and after that grace hath been showed unto our fathers and 
us once and again from the Lord our God, by breaking these 
men's yoke from off their and our necks, and sometimes delivering 
our fathers so far from their insultings, that he put them in a 
capacity to act for the good of religion, their own safety, and 
the peace and safety of the kingdoms, should they and we again 
break the commandment and covenant of the Lord, by joining 
once more with the people of these abominations, and taking unto 
our bosom these serpents which had formerly stung us almost 
unto death ; this, as it would argue great madness and folly upon 
our part, so no doubt, if it be not avoided, will provoke the Lord 
against us, to consume us until there be no remnant nor escap- 
ing in the land ? many times have we been warned of the sin of 
complying with malignants, both by faithful ministers, and fa- 
therly corrections from the Lord ;" — yet, after all these punish- 
ments, we have again joined with the people of these abomina- 
tions ; the Lord is righteous, for we remain yet escaped as it is 
this day ; behold, we are before him in our trespass, we cannot 
stand before him because of this. 

These incendiaries, malignants, and evil instruments, made 
many grievous encroachments, and prevailed much in the days 
of our fathers — but not without dissent, testimonies, warnings, 
and declarations ; but more especially in the dismal days of per- 
secution and tyranny, they were suffered, yea, encouraged, with- 
out any significant joint testimony, not only to hinder the refor- 
mation of religion, but to overturn the whole work of reformation, 
to burn and bury the covenants for it, to re-establish abjured 
Prelacy, erect a monstrous Christ-exauctorating and church- 



OF SINS. 



81 



enslaving supremacy, attempt the introduction of Popery and 
slavery at the gate of an anti-christian toleration, and to perse- 
cute and destroy the godly, who durst not in conscience comply 
with them ; and not only to divide the King from his people, or 
o?ie of the kingdoms fi^om another — but first, to divide the bulk 
and body of both kingdoms, and make them pursue divided 
interests from the interest and cause of Christ, and then to divide 
the remnant of such as adhered to it amongst themselves, by 
indulgences and other bonds of contention, in order to get them 
more easily destroyed ; and at length to engage the King into 
such a division from the people, as to make him, instead of their 
protector, their declared destroyer ; and not only to make parties 
among the people contrary to this league and cove?iant 9 but to draw 
and divide the whole people into a party with perjuries. The 
generality, notwithstanding, did own allegiance to the head of 
these incendiaries and malignants, yea, a Popish incendiary, 
because he wore a crown on his head ; and did pay the cess im- 
posed for the maintenance and encouragement of malignants ; 
many did associate with them in expeditions of war, drawing up 
with them in their musters and rendezvouses, thereby counten- 
ancing a malignant cause, and listing themselves under a malig- 
nant — yea, Popish banner ; many subscribed and sware them- 
selves contrary to the covenant by taking tests, oaths, and bonds, 
obliging them to surcease from covenanted duties, and to keep 
the peace and good behaviour with them, whom they were ob- 
liged by covenant to seek to bring to punishment ; yea, some, 
and not a few, were inveigled in the snare of the oath of dela- 
tion, to delate the persecuted people of God to their courts, and 
thereby made them (instead of discovering malignants according 
to the covenant,) to discover their brethren to malignants. And 
very many, almost the universality of the land, were involved in 
the snare of the oath of abjuration, renouncing the principle of 
declaring war against a malignant King, and of asserting the law- 
fulness of bringing his murthering accomplices and incendiaries 
to condign punishment ; but, on the other hand, some of the 
suffering party did sometimes exceed the bounds of moderation 
in this matter, in usurping the sword without God's call, with- 
out respect to the rule, and against the scope of their own decla- 
rations, to take vengeance on them at their own hand ; yea, even 
to that degree, of taking the lives of some of them in an extra- 
vagant manner ; * for which, they were sadly rebuked of God, 



• Such as the Curate of Carsphairn, and some others. But it is to be noted, that 
this sentence is not meant of those who either designed or actually executed that act 
of extraordinary justice upon the Archbishop of St. Andrews, who being an arch-traitor, 
and public incendiary, and implacable enemy to the work of God, and all the godly in 
the kingdom, was therefore justly put to death ; though (because of the defect of justice 
in those that had authority,) the act, in respect of the persons executing, was singular 
and extraordinary. See the same vindicated, Hind Let Loose, head vi., page 633, &c, 

L 



82 



ACKNOWLEDGMENT 



and occasion was given and taken to reproach and blaspheme 
the way of God upon that account. But to descend to our own 
time, we have it to bewail, that whatever alteration there is in 
the face of affairs since the yoke of tyranny was taken off our 
neck, yet there is no alteration in this matter to the better, but 
rather to the worse ; malignants are so far from being brought 
to condign punishment, that they are the whole administrators 
of the affairs of the kingdom ; whence it is come to pass, that 
the supreme judicatories which should take trial of such and 
bring them to punishment, and to whom they should be delated, 
are wholly, or mostly composed of such ; yea, none may now be 
reputed malignant unless he be disaffected to the civil govern- 
ment ; so that malignancy is not now disaffection to the cause 
and work of God, but disaffection to the present establishment, 
and so far are they that are truly disaffected to Christ and his 
interest this day advanced and strengthened in their designs, 
that they have (so far as in them lies) put a final stop to all 
further progress in reformation in these covenanted kingdoms ; 
so that instead of discovering and bringing to punishment those 
who make parties and factions against the League and Covenant, 
and reformation therein concerted, the most part of Britain and 
Ireland are nought else but a party and faction against it, who 
have cast it out of doors, and, for what is apparent, are never 
minded to receive it again ; and, upon the contrary, such as are 
labouring to adhere most closely (though in weakness) to these 
engagements, and prosecute the ends of these covenants, are 
unjustly looked upon as a party and faction, and prosecuted as 
offenders by such as, according to the genuine sense of this Ar- 
ticle, ought to be brought to condign punishment. It is like- 
wise promised in this Article, that such shall be brought to trial 
as shall divide the King from his people, or one of the kingdoms 
from another, which clause hath been broken, by using endeav- 
ours to have King and people and the kingdoms all conjoined 
in a union and conjunction contrary to, and eversive of this 
Solemn League and Covenant; and those that go under the 
character of ministers, from whom it might in all reason be ex- 
pected that they should interpose for having malignants duly 
punished, are so far from doing so, that they make it their en- 
deavour to please them ; and, upon the contrary, they spare no 
pains to incense the persons in the government against those 
whose design it is, in the Lord's strength, to adhere to their 
covenant engagements, and to keep themselves unspotted from 
the abominations of the times. We acknowledge also ourselves 
guilty of the breach of this Article, in so far as we have not more 
frequently and fervently, from a real respect and zeal to the glory 
of God, after we saw no means of getting such evil instruments 
and opposers of reformation punished and suppressed by human 



OF SINS. 



83 



judicatories, applied by prayer and supplication to God, that he 
would either of his infinite mercy convince them of, and reclaim 
them from, or in justice reprove and punish them for their op- 
position to his cause and interest. As also, that we have not 
duly searched into our own sins, and especially the malignancy 
of our own hearts : by means whereof, the Lord is highly pro- 
voked to permit such evil instruments not only to afflict and 
oppress us, but also to reta/d the success of his own work ; and 
that we have not impartially and sincerely mourned over these 
sins in our own hearts and lives, which hinder our own personal, 
and so have influence to impede national reformation, and have 
not forsaken and abandoned them. 

In the fifth Article, we are bound " according to our place and 
station, to endeavour that the kingdoms may remain conjoined 
in a most firm peace and union to all posterity, and that justice 
may be done upon the wilful opposers thereof." According to 
Isa. ii. 2, 3 — " And it shall come to pass in the last days, that 
the mountain of the Lord's house shall be established upon the 
top of the mountains, and shall be exalted above the hills ; and 
all nations shall flow into it. And many people shall go and say, 
Come ye and let us go up to the mountain of the Lord, to the 
house of the God of Jacob, and he will teach us of his ways, and 
we will walk in his paths. Isa. xix. 23, 24 — In that day shall 
there be a high way out of Egypt to Assyria ; and the Assyrians 
shall come into Egypt, and the Egyptian into Assyria, and the 
Egyptians shall serve with the Assyrians. In that day shall 
Israel be the third with Egypt, and with Assyria, even a blessing 
in the midst of the land. Jer. 1. 4, 5 — In those days and in 
that time saith the Lord, the children of Israel shall come, they 
and the children of Judah together, going and weeping : they 
shall go and seek the Lord their God. They shall ask the way 
to Zion, with their faces thitherward : saying, Come, and let us 
join ourselves to the Lord, in a perpetual covenant that shall 
not be forgotten. Ezek. xxxvii. 16, 17 — Moreover, thou son 
of man, take thee one stick, and write upon it, for Judah, and 
for the children of Israel his companions ; then take another 
stick, and write upon it, for Joseph the stick of Ephraim, and 
for all the house of Israel his companions, and join them one to 
another into one stick, and they shall become one in thine hand. 
Zech. ii. 11 — And many nations shall be joined to the Lord in 
that day, and shall be my people, &c. Zech. viii. 21, 22 — And 
the inhabitants of one city shall go to another, saying, Let us 
go speedily to pray before the Lord, and to seek the Lord of 
hosts : I will go also. Yea, many people and strong nations 
shall come to seek the Lord of hosts in Jerusalem, and to pray 
before the Lord. Gal. v. 12 — I would they were even cut off 
Which trouble you." 



84 



ACKNOWLEDGMENT 



" But though the peace and union of the kingdoms (while 
duly subordinate to the interest of religion,) was a great blessing 
of God unto both, and a bond which we are obliged to preserve 
inviolated, and to endeavour that justice may be done upon the 
wilful opposers thereof ; yet some in this land who have come 
under the bond of the covenant, have made it their great study 
how to dissolve this union, and few or no endeavours have been 
used by any of us for punishing oj" such ;" yea, very little or 
none at all have the most of us been concerned about this Ar- 
ticle ; whether there be peace with, or holiness and truth in 
the other kingdoms — or what sort of peace, or on what founda- 
tion it be settled, both kingdoms are mutually guilty of dissolv- 
ing this covenanted union, in invading each other at several times, 
contrary to the covenant ; the English nation in subjecting us 
to their conquest, and forcing us to a submission to their Sec- 
tarian usurpations on church and state ; and this nation, in giving 
such provocations to them, by the unlawful engagement in the 
year 1648 : by treating with, setting up, and entertaining the 
head of the malignant party, their enemy and ours both, as our 
King in the year 1650, and invading them upon his quarrel at 
the Worcester expedition, Anno 1651 ; since which time, after 
that kingdom and this both united in that unhappy course of 
restoring the King, without respect to the covenant, and re- 
establishing Prelacy, which broke our covenanted union and 
conjunction, that nation hath sometimes sent aid to our perse- 
cutors for suppressing our attempts to recover our religion and 
liberties ; and this nation hath sent forces to help their destroy- 
ers, and to suppress their endeavours for the recovery of their 
privileges. And in the mean time, we have been very little so- 
licitous for correspondence to settle union with such of them as 
owned the covenant, or for giving to, or receiving from them, 
mutual informations of our respective cases and conditions, 
under all our calamities and calumnies cast upon us ; nor have 
we studied to keep up sympathy or communion of saints, or 
mutual bearing of one another's burdens, as became covenanted 
brethren. 

On the other hand, instead of union in truth and duty accord- 
ing to the bond of the covenant, a confederacy hath been studied 
in defection from the covenant, and a union and peace which 
wanted the foundation laid down in the foregoing Articles of the 
covenant, viz. — f Uniformity in doctrine, worship, discipline, 
and government, against Popery, Prelacy, Schism, Sectarianism, 
for our religion, laws, and liberties, and discovering, suppress- 
ing, and punishing the enemies of these interests." Such a 
union bath not been studied nor sought ; but on the contrary, 
a union against the reformation and uniformity, for Prelacy 
and Sectarian multiformity, by maintaining tyranny and strength- 



OF SINS. 



85 



ening malignancy. Yea, by the means of this incorporating 
union, now of late established, Prelacy is not only strengthened 
and confirmed, but so settled as to continue to all succeeding 
generations, and this nation's slavery as well as their sin perpe- 
tuated. And persons of all ranks have had a deep hand in this 
trespass ; the nobility and gentry who represented the nation, 
in surrendering their own and the nation's rights and privileges ; 
ministers, in not warning them faithfully to beware of that cove- 
nant-breaking course, which could not but provoke God to anger 
against this poor island, but showing more concern in that junc- 
ture for settling their own than for securing and advancing 
Christ's interest ; and the body of the land, in that they did not 
bestir themselves for the defence of their own liberties in a law- 
ful way. 

In the sixth Article we are bound, " according to our places 
and callings, in this common cause of religion, liberty, and 
peace, to assist and defend all those that enter into this League 
and Covenant, in the maintaining thereof. And in the National 
Covenant, in like manner, we are bound to stand to the mutual 
defence and assistance, every one of us of another, in the same 
cause, with our best counsel, our bodies, means, and whole 
power against all sorts of persons whatsoever ; so that whatso- 
ever shall be done to the least of us for that cause, should be 
taken as done to all of us in general, and to every one of us in 
particular." A duty very clear in the Scriptures : 

Judges v. 23. i( Curse ye Meroz, said the angel of the Lord, 
curse ye bitterly the inhabitants thereof; because they came 
not to the help of the Lord, to the help of the Lord against 
the mighty." J. Chron. xii. L " Now these are they that came 
to David to Ziklag, while he yet kept himself close, because of 
Saul the son of Kish ; and they were among the mighty men, 
helpers of the war. Verse 18. Then the Spirit came upon 
Amasai, who was chief of the captains, and he said, Thine are 
we, David, and on thy side, thou son of Jesse : peace, peace be 
unto thee, and peace be to thine helpers : for thy God helpeth 
thee. Then David received them and made them captains of 
the band." Neh. iv. 14. " And I looked and rose up, and said 
unto the nobles, and to the rulers, and to the rest of the people, 
Be ye not afraid of them : remember the Lord which is great 
and terrible, and fight for your brethren, your sons and 
daughters, your wives and your houses." Prov. xxiv. 11, 12. 
" If thou forbear to deliver them that are drawn unto death, 
and those that are ready to be slain : if thou sayest, Behold we 
knew it not; doth not he that pondereth the heart consider it? 
and he that keepeth thy soul, doth not he know it? and shall 
not he render to every man according to his works ?" 

But, alas ! how little conscience hath been made of this duty ? 



86 



ACKNOWLEDGMENT 



" We have suffered many of our brethren in many parts of the 
]and to be oppressed of the common enemy, without compassion 
or relief. There hath been great murmuring and repining be- 
cause of expenses of means and pains in doing of our duty 
and not only so, but many did swear and subscribe oaths and 
bonds expressly against such assistances, and to condemn all 
such endeavours, to assist, defend, or rescue them, as rebellion 
and sedition, and obliging them to assist their murdering 
malignant enemies, by such concurrences as they required. 
Yea, many instead of coming out to help the Lord against the 
mighty, and defending their brethren, did come out to the help 
of the mighty against the Lord, his cause, Covenant, and op- 
pressed people, concurring in arms against them at all the ap- 
pearances that were made and essayed for the cause of Christ ; 
compearing at courts, held for informing against and condem- 
ning their brethren that were present at, or concerned in such 
appearances for the Covenanted cause, and coming in as wit- 
nesses against them ; sitting in assizes for condemning them, 
and guarding them to their executions when martyred for their 
duty and the interest of truth. Many likewise denied to reset, 
harbour, or entertain their brethren, persecuted for maintaining 
the Covenanted Reformation: some raised the hue and cry 
after them, thereby occasioning, and assisting in the murder 
of several faithful brethren : the most part owned the great 
murderer who authorized all the rest, and enacted all these 
murders, and assisted him and his accomplices and executioners 
of his murdering mandates, with their persons and estates, in 
paying the supplies professedly demanded and declaredly im- 
posed for enabling them to accomplish these mischiefs. Yea, 
many were so far from assisting, that they added afflictions to 
their afflicted brethren, their reproaches, and persecuting by 
the tongue those whom the Lord had smitten, and talking to 
the grief of those whom he had wounded. ' And all sorts of us 
have been wanting in our sympathy with, and endeavouring 
succour to our suffering brethren, let it be to deliver them from 
their enemies' hands according to our capacity. So, also, it is 
for matter of lamentation, that many ministers all alongst dis- 
covered great unconcernedness with, and contempt of poor 
despised and reproached sufferers, condemned the heads of their 
suffering, forgot or refused to pray for them publickly. And as 
this Article was all alongst through the persecuting times, most 
grossly violated, so to this day it continues to be. Any that 
would appear in the least active for this cause, are so far from 
being assisted, that they are borne down, derided, sentenced, 
and sometimes imprisoned; whatever motions are made in 
private discourses or public sermons which may import a re- 
spect to, or liking of this noble cause of religion, or a dislike of 



OF SINS. 



87 



and displacency with the courses opposite unto it, are so far 
from being countenanced, that the movers are hated, vilipended, 
contemned, or censured as raisers of dust, fomenters of divi- 
sion, pragmatic, turbulent, and factious spirits, and loaded with 
many other defamatory epithets and calumnies. Many instances 
of which may be given since the Revolution. For example, 
when in the year 1690, there was a paper of grievances pre- 
sented to the Assembly by some of those who had been keeping 
up a witness against the iniquitous courses of the times, and 
were now expecting that as the fruit of a merciful delivery from 
tyrannical usurpations and Antichristian persecution, Reforma- 
tion should be revived, grievances redressed, judicatories rightly 
constituted and duly purged, it was far from receiving a kind 
and friendly reception, and they who presented it left without 
assistance and help, contrary to the tenor of the Covenant, so 
that that paper could not be allowed a hearing let be a redress ; 
and the persons who offered it to their consideration were, to 
their great sorrow and grief of heart, dismissed without a satis- 
fying answer. As, also, when Messrs. Linning, Shields, and 
Boyd, who had been carrying on a testimony against the time's 
defections, and were now minded to join with the Assembly 
after the exhibition of their testimony, whatever acceptance it 
might meet with at their hands, had, in prosecution of this their 
design, exhibited their proposals to the Committee of Overtures, 
these proposals, though both worthy of consideration and ne- 
cessary to be redressed, were not allowed a hearing in open 
Assembly, but rejected as being " made up of mistakes, reflec- 
tions, unseasonable and impracticable overtures and the said 
persons, so far from being assisted, in order to a removal of the 
evils therein complained of as destructive to the cause of God, 
that upon the contrary the forenamed persons stand in the fifth 
Act of that pretended Assembly, characterized with the name 
and epithet of persons who had followed courses contrary to the 
order of the Church, and in their Moderator's exhortation to 
walk orderly in time comings in opposition to all schism and divi- 
sion, their former practice of testifying against the corruptions 
of the times was implicitly condemned as disorderly, schismatic, 
and divisive. Another instance of this appeared not long after ; 
when in the year 1692, some of the godly of the land published 
their declaration, disowning William and Mary's government, 
because not qualified as God's word, and our Covenants do re- 
quire, as it is specified at large in the narrative of that declara- 
tion ; some of them were apprehended and imprisoned for that 
piece of adherence to the Covenanted Reformation, and oppos- 
ing, or at least witnessing against the courses which they found 
to be contrary to it. Yet, who at that juncture appeared to 
assist them in their laudable undertakings ? And all alongst 



88 



A CK N OWLEDGMEfN T 



since, whosoever has offered grievances, or any way witnessed 
against the bypast and present defections, have been and are 
prosecuted with church censure, or persecuted with bitter and 
malicious invectives and reproaches failing from the tongues and 
pens of those that are obliged by Covenant to have assisted, de- 
fended, and encouraged them. And especially ministers, who 
by virtue of their office, as well as covenant engagements, are 
obliged to excite persons to, and assist them in their duty, have 
been active to do the quite contrary ; for instance, when some 
persons offered to give public satisfaction for their compliance 
with Christ's enemies, they refused to admit them. But, to 
what purpose do we repeat these instances ? It is too certain 
and evident that there is more assistance and encouragement 
afforded to the enemies of this cause and Covenant, by persons 
of all ranks, than to the friends and well wishers of it. Love 
to and zeal for this cause are greatly decayed; and, therefore, 
mutual sympathy and affection amongst the people of God in 
the prosecution and maintenance of it are much a wanting. 

In the same Article we are bound, 66 not to suffer ourselves 
directly, nor indirectly, by whatsoever combination or terror, 
to be divided or withdrawn from this blessed union and con- 
junction, whether to make defection to the contrary part, or to 
give ourselves to a detestable indifferency or neutrality in this 
cause : and in the National Covenant, that we shall neither 
directly, nor indirectly, suffer ourselves to be divided or with- 
drawn by whatsoever suggestion, allurement, or terror, from 
this blessed and loyal conjunction. According to Scripture 
warrants." 

Gen. xiii. 8. €fi And Abram said unto Lot, Let there be no 
strife, I pray thee, between thee and me, and between my herd- 
men and thy herdmen ; for we be brethren." Psalm cxxxiii. 
throughout. Zech. viii. 19. "Therefore, love the truth and 
peace." 3 Cor. i. 1 0. " Now I beseech you, brethren, by the 
name of our Lord Jesus Christ, that ye all speak the same 
thing, and that there be no divisions among you ; but that ye 
be perfectly joined together in the same mind, and in the same 
judgment." Eph. iv. 3. " Endeavouring to keep the unity of 
the Spirit in the bond of peace." Phil. i._ 27. " That ye stand 
fast in one spirit, with one mind, striving together for the faith 
of the gospel." Phil. ii. 2. " Fulfil ye my joy, that ye be like- 
minded, having the same love, being of one accord, of one 
mind." Heb. xii. 1 4. " Follow peace with all men, and holi- 
ness," &c. Jer. ix. 3. " But they are not valiant for the truth 
upon the earth." Ezek. xxii. 25. " There is a conspiracy of 
her prophets in the midst thereof." Hag. i. 2. " Thus speaketh 
the Lord of hosts, saying, This people say, The time is not 
come, the time that the Lord's house should be built." Phil. ii. 



OF SINS. 



89 



21. " For all seek their own, not the things which are Jesus 
Christ's." 1 Tim. iv. 10. " For Demas hath forsaken me, 
having loved this present world." Rev. iii. 15. " I know thy 
works, that thou art neither cold nor hot : I would thou wert 
cold or hot." 

But, alas ! it is long since our fathers had reason to complain 
and confess, tc That many in their day, through persuasion or 
terror, suffered themselves to be divided and withdrawn to make 
defection to the contrary part. Many had turned off to a de- 
testable indifferency and neutrality in this cause, which so much 
concerneth the glory of God, and the good of these kingdoms ; 
nay, many had made it their study to walk so as they might 
comply with all times, and all the revolutions thereof That it 
was not their care to countenance, encourage, entrust, and em- 
ploy, such only as from their hearts did affect and mind God's 
work ; but the hearts of such many times had been discouraged, 
and their bands weakened, their sufferings neglected, and them- 
selves slighted, and many who had been once open enemies, and 
always secret underminers, countenanced and employed ; nay, 
even those who had been looked upon as incendiaries, and 
upon whom the Lord had set marks of desperate malignancy, 
falsehood, and deceit, were brought in as fit to manage public 
affairs." 

All which sins and breaches of covenant have now increased 
to a great height of heinousness ; for, in our day, these incen- 
diaries, desperate and engrained malignants have only been em- 
ployed in, and admitted to the management of, the affairs of the 
kingdom, and none but they accounted habile by law ; and such 
divisions from this covenanted conjunction, and defections to the 
contrary part have been, and are enacted and established by 
law ; yea, all the unhappy divisions that have been from the 
public resolutions, and downward, have been the woful conse- 
quents and effects of defections to the contrary part. At the 
first erection of Prelacy, many, both ministers and professors, 
partly by terror, partly by persuasion, did withdraw from this 
covenanted conjunction, and make defection into Prelacy, with 
which they combined, conforming with, and submitting to the 
ministry of the conforming curates ; and afterward, by the terror 
of the fear of men, and the persuasions of their counsel and ex- 
ample, many of the land were seduced into a combination with 
malignants, in taking oaths and bonds contrary to the covenant, 
thereby dividing themselves from the recusants, and making 
defection to the party imposing them, and opposing the cove- 
nants. By combination of those that preferred peace to truth, 
and ease to duty — by the terror of threatened continuance of 
persecution, and the persuasion of a promised relaxation and 
immunity from troubles ; many ministers have been divided from 

M 



ACKNOWLEDGMENT 



the testimony of the Church of Scotland, against the encroach- 
ing supremacy and absolute power, and one from another, and 
have made defection to that part and party that were advancing 
these encroachments and usurpations on the prerogatives of 
Christ and privileges of his church ; by receiving indulgences 
and tolerations from them, in their own nature destructive unto, 
and given and received on terms inconsistent with the duties of 
the covenants, which were contrived and conferred on purpose 
to divide them from this cause, and from their brethren that 
more tenaciously adhered to it ; and did effectuate that design 
in a great measure — and others gave themselves to a detestable 
indifferency in complying with, conniving at, and not witnessing 
against these defections, but passing them over in a secure and 
submissive silence. And as, in the times of persecuting violence, 
these breaches of this Article were made by reason of the snares 
of that sinful time ; so much more has there been a manifest 
violation of it since, when at this day there is such a universal 
combination of interests in opposition to the covenanted refor- 
mation. Are not the most of the three kingdoms in one great 
combination against it, by this cope-stone of defection, this in- 
corporating union ? How have we made conscience of perform- 
ing that part of the covenant anent resisting the persuasion of 
men to make defection to the contrary part \ when the whole land 
is so deeply involved in it ? There has been, alas ! too much 
way given to carnal arguments and persuasives — such as worldly 
gain, ease, profit, and preferment, and too much slavish fear 
and terror of men, whose breath is in their nostrils, has 
been entertained, without a due reliance and dependence upon 
Omnipotency ; which has greatly carried men off their feet, and 
wheedled them into a compliance with, and defection to the 
contrary part, or into a neutrality and indifferency in this cause; 
so that few are found valiant for the truth upon the earth. What 
strange laxness and Laodicean indifferency has there appeared 
in this cause, through the whole conduct of affairs in church 
and state, since the revolution ; whereby many discover to every 
observant eye that they are satisfied if they obtain a peaceful 
enjoyment of their own things, and liberty to dwell in their 
ceiled houses — -albeit the Lord's house (in a great measure) lies 
waste ? Where are there any acts of Assemblies, or proceed- 
ings of the church, which discover any due concern or zeal for 
the covenanted interest ? Nay, the contrary has too frequently 
appeared ; as for instance, when by the 5th act of the 2d session 
of William and Mary's 1st Pari., the establishment of the church 
was calculated for the meridian of state-policy, according to act 
114, Pari. 12, King James VI. Anno 1592. On purpose to pass 
over in shameful oblivion the church's choicest attainments in 
reformation betwixt 1638 and 1649; and particularly, to make 



OF SINS. 



91 



void the Eeague and Covenant, with the Assembly's explanatory 
declaration affixed to the National, the malignants' grand eye- 
sore, there was no faithful protestation and testimony exhibited 
against this by the Assembly, then indicted, and convened the 
16th of October following; which, if duly pondered in all its 
circumstances, without the mask and pretexts industriously drawn 
over it, will appear to be, perhaps, one of the greatest sins of 
this nation, and to be little inferior in nature and aggravations 
to the burning of the covenants, which is granted by all Presby- 
terians to be a most atrocious act of contempt done to the eternal 
God, and to his Son Jesus Christ, and cannot be called to mind 
by any of the godly without great abhorrence and detestation 
of it ; in so far as the passing over and not ratifying these acts 
of Parliament and Assembly by the respective judicatories, which 
were made during that time of reformation, was a practical and 
interpretative condemning of them as unprofitable, and did 
greatly corroborate the acts whereby Charles II. had declared 
them null and not obligatory ; and did likewise import a vilifying 
and despising of what God had wrought for his people in these 
lands, during that time ; and, lastly, was a manifest indication 
of disregard to the oath of God, which these lands had come 
under. Neither did that, nor any succeeding Assembly, impar- 
tially and explicitly enumerate the land's sins in their national 
fasts ; namely, the indulgence and toleration, with the addresses 
and thanksgivings for it, and the burning of the covenant, &c. ; 
neither have they, in any of their addresses to their King or 
Queen, by letters, or other means, declared unto them the in- 
dispensable duty of renewing the covenants, nor applied to the 
Parliament for that effect ; neither have they, by their Assembly- 
acts, asserted the intrinsic power of the church ; neither did they 
in any of their acts, or public papers, make honourable mention 
of those who had laid down their lives for their adherence to 
Christ's truths during the times of persecution, nor testified their 
approbation of what was done that way ; and yet many of us 
have been wanting in testifying our dislike of these backsliding 
courses, by discountenancing, withdrawing from, and keeping 
ourselves free of all participation with them ; but have received 
the sacraments of Baptism and the Lord's Supper, and the pri- 
vilege of marriage at their hands, and paid tithes and stipends. 
By all which, it is apparent how much indifferency there has 
been in this cause of covenanted interest, which so much con- 
cerneth the glory of God, the good of the kingdoms, and the 
honour of the civil Magistrate. 

Moreover, in the same Article, we are sworn " All the days 
of our lives, zealously and constantly to continue in this cause, 
against all lets and impediments whatsoever, and what we are 
not able ourselves to suppress and overcome, to reveal and make 



ACKNOWLEDGMENT 



known the same, that it may be timeously prevented. And, in 
the National Covenant, never to cast in any let that may stop 
or hinder any such resolution, as by common consent shall be 
found to conduce for so good ends ; but, on the contrary, by all 
lawful means, to labour to further and promote the same ; and 
if any such dangerous or divisive motion be made to us, by word 
or writ, that we and every one of us shall either suppress it, or^ 
if need be, incontinent make the same known, that it may be 
timeously obviated. Agreeing very well with the Scriptures." 

Numb. xiv. 9^ 10. " Only rebel not ye against the Lord,, 
neither fear ye the people of the land ; for they are bread for 
us; their defence is departed from them, and the Lord is with 
us : fear them not. But all the congregation bade stone them 
with stones/' Neh. vi. 3. " And I sent messengers unto them, 
saying, I am doing a great work, so that I cannot come down : 
why should the work cease, whilst I leave it and come down to 
you?" — See also the 6 — 8, 9, 10, and 11, verses. Isa. viii. 12, 
13. " Say ye not a confederacy, to all them, to whom this 
people shall say a confederacy ; neither fear ye their fear nor 
be afraid. Sanctify the Lord of hosts himself, and let him be 
your fear, and let him be your dread." Verse 14, " And he 
shall be for a sanctuary," &c. Acts iv. 19. " But Peter and 
John answered and said unto them, Whether it be right in the 
sight of God, to hearken unto you more than unto God, judge 
ye." Acts xx. 24. " But none of these tilings move me, neither 
count I my life dear unto myself, so that I might finish my 
course with joy." Acts xxi. 13. cc Then Paul answered, 
What mean ye to weep, and to break my heart? for I am 
ready not to be bound only, but also to die at Jerusalem, for 
the name of the Lord Jesus." Gal. ii. 5. " To whom we gave 
place by subjection, no not for an hour : that the truth of the 
gospel might continue with you." Phil. i. 28. "And in nothing 
terrified by your adversaries." 

Nevertheless, many have been the lets and impediments that 
have been cast in the way to retard and obstruct the Lord's work 
by Prelacy, supremacy, indulgences, toleration, and absolute 
tyranny and compliance therewith, enacted by law and all the 
mischiefs established by a throne of iniquity since the unhappy 
restoration of Charles II. to this day. Yet few have ever zeal- 
ously contended, and fewer have constantly continued in con- 
tending against these obstructions, so obstructive to the cause ; 
many have kept secret the first motions and appearances of these 
things, while they might have been suppressed and overcome, 
and the generality have passed them over in silence, and not 
made known nor adverted unto the evil of these things when 
declared, by witnessing against these things when they could 
not be otherways removed or overcome. Yea, many of us have 



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93 



ourselves cast in lets and impediments obstructive to the cause, 
by our defections, divisions, and disorders against common con- 
sent and precipitances, without common consent even of our 
brethren adhering to the testimony. Many a divisive motion 
hath not been counted dangerous, as those which tended to di- 
vide us from the covenanted cause. And many a good and 
necessary motion hath been accounted divisive, namely, such 
as proposed the necessity of confessing and forsaking sin. 

" Besides these and many other breaches of the Articles of 
the Covenant, in the matter thereof, which concerneth every 
one of us, to search out and acknowledge before the Lord, as 
we could wish his wrath to be turned away from us, so have 
many of us failed exceedingly in the manner of following and 
pursuing the duties contained therein, not only seeking great 
things for ourselves, and mixing private interests, and ends 
concerning ourselves, and friends, and followers, with those 
things which concern the public good; but many times pre- 
ferring such to the honour of God and good of his cause ; and 
retarding God's work until we might carry alongst with us our 
own interests and designs : it hath been our way to trust in the 
means, and to rely upon the arm of flesh for success, albeit the 
Lord hath many times made us meet with disappointments, 
and stained the pride of all our glory, by blasting every carnal 
confidence unto us. We have followed for the most part the 
counsels of flesh and blood, and walked more by the rules of 
policy than piety, and have hearkened more unto men than unto 
God." 

In the conclusion of the Solemn League and Covenant there 
is a profession and declaration <c before God and the world of 
our unfeigned desires to be humbled (a) for our own sins and 
for the sins of these kingdoms (6) ; especially that we have not 
valued, as we ought, the inestimable benefit of the gospel (c), 
that we have not laboured for the purity (d) and power thereof (e) 9 
and that we have not endeavoured to receive Christ into our 
hearts (f), nor to walk worthy of him in our lives (g), which 
are the causes of other sins and transgressions so much abound- 



(a) Ezek. vii. 16 — But they that escape of them, shall escape, and shall be upon the 
mountains, like (loves of the vallies, all of them mourning-, every one for his iniquity. 

(b) Ezek. ix. 4 Set a mark upon the foreheads of the men that sigh, and 

that cry for all the abominations that be done in the midst thereof. 

(c) Mat. xxii. 5— But they made light of it, and went their ways, one to his farm, 
another to his merchandise. 

(d) 1 Tim. vi. 14— That thou keep this commandment without spot, unrebukable 
until the appearing of our Lord Jesus Christ. 

(e) 2 Tim. iii. 5— Having a form of godliness ; but denying the power thereof. 

(/) Eph. iii. 17 — That Christ may dwell in your hearts by faith. — Col. ii 5 

6 — As ye have therefore received Christ Jesus the Lord, so walk ye in him. 
(g) Col. i. 10 — That ye might walk worthy of the Lord unto all pleasing. — 



94 



ACKNOWLEDGMENT 



ing amongst us (h) : all which we are ilnder many obligations to 
confess and mourn over from the word ; and, of our true and 
unfeigned purpose and desire, to endeavour for ourselves and 
all others under our power and charge (&), both in public and 
in private, in all duties (k) we owe to God and man, to amend 
our lives (I) and each one to go before another (m) in the ex- 
ample of a real reformation, that the Lord might turn away his 
wrath and heavy indignation (n\ and establish these kingdoms 
in truth and peace (o). Yet we have refused to be reformed, 
and have walked proudly and obstinately before the Lord, not 
valuing his gospel, nor submitting ourselves unto the obedience 
thereof; not seeking after Christ, nor studying to honour him 
in the excellency of his person, nor to employ him in the virtue 
of his offices ; not making conscience of the public ordinances, 
nor studying to edify one another in love. The ignorance of 
God and his Son Jesus Christ prevails exceedingly in the land." 
Even our fathers in their purest times confessed, in their acknow- 
ledgment of sins, " That the greatest part of masters of families 
among noblemen, barons, gentlemen, burgesses, and commons, 
neglected to seek God in their families, and to endeavour the 
reformation thereof. And albeit it had been much pressed, yet 
few of the nobles and great ones could be persuaded to per- 
form family duties themselves in their own persons, which made 
so necessary a duty to be disregarded by . persons of inferior 
rank." 

We may add, in our degenerate times, not only the great 
ones generally profess the neglect and contempt of so necessary 



(A) 2 Thes. ii. 10, 11, 12 — Because they received not the love of the truth ; — | 

For this cause God shall send them strong delusion, that they should believe a lie. 
That they all might be damned, who believed not the truth, but had pleasure in un- 
righteousness. 

(i) Josh. xxiv. 15 — But as for me and my house, we will serve the Lord. Gen. 

xviii. 19— For I know him, that he will command his children and his household after 
him, and they shall keep the way of the Lord, to do justice and judgment. 

(&) 1 Tim. iii. 15 That thou mayest know how thou oughtest to behave thy- 
self in the house of God. 

(I) Psal. ci. 2 — I will walk within my house with a perfect heart. Jer. vii. 3 — Thus 
saith the Lord of hosts, the God of Israel, Amend your ways, and your doings, and I 
will cause you to dwell in this place. Isa. i. 16, 17 — Cease to do evil. Learn to do 
well. 

(m) Jer. 1. 8 — Remove out of the midst of Babylon, and go forth out of the land of 
the Chaldeans, and be ye as the he-goats before the flocks. 

(n) Zech. i. 3 — Turn ye unto me, saith the Lord of hosts, and I will turn unto you, 
saith the Lord of hosts. Psal. lxxxv. 3 — Thou hast taken away all thy wrath : thou 
hast turned thyself from the fierceness of thine anger. Verse 4, Turn us O God of our 
salvation, and cause thine anger towards us to cease. 

(o) Psal. lxxxv. 9, 10 — Surely his salvation is nigh them that fear him ; that glory 
may dwell in our land. Mercy and truth are met together : righteousness and peace 
have kissed each other. 

Isa. xxxii. 17 — And the work of righteousness shall be peace, and the effect of 
righteousness, quietness, and assurance for ever. 

Zech. viii. 19 Therefore love the truth and peace.. 



OF SINS. 



95 



a duty, both in their own persons and in the use of chaplains ; 
but the great part of the commons are altogether strangers to 
it ; many performing no part of family worship at all, others 
only singing a psalm and reading a chapter without praying, 
and others making a fashion of all, but very perfunctoriously, 
formally, and indifferently, and scarcely once in a day. And 
ministers also making little conscience of visiting families to see 
how this duty is performed, not pressing it upon the negligent, 
nor stirring up the formal to a more spiritual way of perform- 
ing it, nay, some giving bad example to their flocks, by 
neglecting it themselves in their own families. The ncbility, 
gentry, and barons, who should be examples of sober walking unto 
others, are very generally ringleaders of excess and rioting. 
We have been far from amending our lives and promoting a 
personal reformation, and going before one another in the ex- 
ample of a real reformation, w 7 hen we have been examples of 
deformation in our personal practices and public transactions, 
and being too familiar and too far united with the patrons and 
patterns of the land's deformations. c Our fathers also ac- 
knowledged, albeit they were the Lord's people engaged unto 
him in a solemn way ; yet they had not made it their study 
that judicatories and armies should consist of, and places of 
power and trust be filled with men of blameless and Christian 
conversation, and of known integrity and approven fidelity, 
affection, and zeal unto the cause of God. And not only those 
who were neutral and indifferent, but disaffected and malignant, 
and others who were profane and scandalous were intrusted. 
By which it came to pass that judicatories, EVEN THEN, 
were the seats of injustice and iniquity. And many in their 
armies, by miscarriages, became their plague unto the great 
prejudice of the cause of God, the great scandal of the gospel, 
and the great increase of looseness and profanity throughout 
all the land.' But, since the time of that acknowledgment, there 
has still been more and more degeneracy, so that judicatories 
have consisted of, and been filled with perjured traitors to 
God and their country. And armies made up of these plagues 
marshalled under a displayed banner against Christ and his 
interest, not only to the scandal, but for the suppression of the 
gospel, and forcing people to profanity throughout the land; 
and now are, to the disgrace of the Protestant religion, made 
up of the refuse of the lands, and employed in the support 
of an Antichristian interest abroad. Yet have we not sighed 
and cried for these abominations, nor have we been concerned, 
as we ought, with the abounding of them through the land. 
As also, with blushing, we must confess our pride and pre- 
sumptuous boasting of external privileges of the gospel and out- 
ward reformation, and of a testimony which we bragged of, as 



96 



ACKNOWLEDGMENT 



if that had made us better than others, while we made no con- 
science of personal reformation, which, no doubt amongst other 
sinful miscarriages, was a main cause of the Lord's depriving us 
so long a time of the comfortable and soul-enriching mercy of a 
faithfully dispensed gospel.- 

" And, in like manner, the conceitedness of some in suffering 
and contending for truth, rather for keeping up the contention 
abetting a party, and many times under too lofty names of the 
suffering party, and remnant, and the like, than to keep and 
hold fast the word of the Lord's patience to his glory as our 
crown ; and many other evidences of pride hateful to God, 
such as boasting in the strength of armies in the suffering times 
in an ostentatious way, vaunting of, and being too much taken 
up with them, though then necessary for the defence of our 
lives ; rejoicing in our numerousness or worldly abilities, or in 
the number of them that frequent the public ordinances ir the 
fields*: or that they, who are owners of the testimony, are for 
the most part kept free from the gross cut-breakings into which 
others are left to fall ; which things, though very good and 
desirable in themselves, may yet be, and have been, occasions 
of sin when boasted in, more than humbly and thankfully ac- 
knowledged to be from the hand of God." As also, revengeful 
resenting of affronts, passionate and disdainful refusing to take 
reproof for faults, or for the excess in any duty, as to the man- 
ner of it, when we thought the matter was right. 

<e And, it is likewise matter of regret, that both in the time 
of greatest suffering and afterwards, idleness of both kinds did 
too much prevail amongst us ; both that when we were in a 
manner driven from the world, and shut up from all employ- 
ments but the exercise of godliness, many did not improve that 
opportunity of the cross to promote acquaintance and communion 
with God, being slothful in prayer, reading, and other duties ; 
and some again, even when they might have had access to lawful 
employments, continued idle and out of work, to the opening of 
the mouths of many against the cause ; albeit they were not called 
to, or employed in any public business for the same. 

And besides all these things, there may be many other transgres- 
sions whereof the lands wherein we live are guilty, and these attended 
with many heinous aggravating circumstances beyond What they 
were in our fathers, which we have not been humbled for to this 
day ; but, instead of mourning for them, confessing and forsaking 
them, we have been rather defending or daubing, covering or colour- 
ing, excusing or extenuating them. All which we now desire to 
acknowledge and be humbled for, that the world may bear witness 
with us, that righteousness belongeth unto God, and shame and 
confusion of face to us, as appears this day. 



A 



SOLEMN ENGAGEMENT 

TO THE 

DUTIES CONTAINED IN OUR NATIONAL AND SOLEMN 
LEAGUE AND COVENANT. 

Particularly adjusted to the Circumstances of these Times, Anno 1712. 



Because it is requisite, in order to obtain mercy, not only to 
confess, but also to forsake our sins, and to do the contrary 
duties ; therefore, that the sincerity and reality of our repentance 
may appear, we resolve, and solemnly engage before God, in 
the strength and through the assistance of Christ, that we shall 
carefully endeavour, in all time coming, to avoid all these 
offences whereof we have now made solemn public acknowledg- 
ment, and all the snares and tentations tending thereunto ; and 
to testify this sincerity of our resolution, and that we may be the 
better enabled in the power of the Lord's might to perform the 
same we do again renew our covenants, both National and So- 
lemn League, promising to make conscience of a more exact 
performance of all the duties therein contained, so far as we, in 
our station, and present deplorable^circumstances, are capable ; 
particularly such as follow : — 

Because religion is of all things the most excellent and pre- 
cious in its own nature, and therefore most to be desired by the 
children of men, and the knowledge of the great truths of the 
Gospel, so generally decreased in this land, is so absolutely ne- 
cessary to salvation ; therefore, in order to attain it, we shall 
labour to be better acquainted with the written Word of God, 
the only infallible rule of faith and manners ; and shall, accord- 
ing to our capacity, study more than formerly the doctrine of 
the Reformed Church of Scotland, summed up in our * Confes- 



* Note. The Confession of Faitli is here adhered to, as it was received and approven 
by the General Assembly of this church, by their Act of the 27th of August, 1647, 
Sess. 23, the 2d article of the 31st chap, being understood, as explained in that Act, 
and the 4th Sect, of the 23d chap, heing understood, as it is explained in our lnforma- 
tory Vindication, page 196, 2d Edition. 

N 



98 



ENGAGEMENT 



sion of Faith, Catechisms Larger and Shorter, Sum of Christian 
Doctrine, and Practical Use of Saving Knowledge, Directory 
for Worship (as the same was received and- observed by this 
church in her purest times, viz., in the year 1649,) Propositions 
concerning Church Government, and Ordination of Ministers, 
annexed to the Confession of Faith, and other writings, clearing 
and confirming these truths, approven by this church, and agree- 
able to the Word of God. 

We shall likewise endeavour the advancing and promoting 
the power of this true reformed religion, against all ungodliness 
and profanity, and the securing and preserving the purity there- 
of against all kind of errors, heresy, and schism ; as namely, 
Independency, Brownism, Anabaptism, Antinomianism, Ar- 
minianism, Socinianism, Libertinism, Familism, Scepticism, 
Quakerism, Deism, Burignonism, and Erastianism ; and, as we 
declare, that we willingly agree in our consciences unto the 
doctrine of the Church of Scotland in all points, as unto God's 
undoubted truth and verity, grounded only upon his written 
Word ; so we resolve constantly to adhere unto, maintain, and 
defend, profess, and confess, and (when called of God,) to yield 
ourselves sufferers for the said doctrine, as we shall desire to be 
approven and confessed by Jesus Christ, before God and his 
holy angels. 2dly> We shall also study more sincerity, up- 
rightness, and heart-integrity in the worship of God, and shall 
not satisfy ourselves with the form of it without the power and 
spirituality, which God, the alone object of religious worship, 
doth require ; and shall endeavour the due performance of all 
the duties of religious worship which God hath in his most Holy 
Word required. And shall, if Providence offer occasion, en- 
deavour to recover, and labour to preserve the purity thereof 
from all corruptions, mixtures, innovations, and inventions of 
men, Popish, Prelatical, or any other ; and while we are not 
able, by reason of the prevailing power of the abettors and main? 
tainers of them, to get them removed, we shall labour, through 
grace, to keep ourselves free from all sinful communion and par- 
ticipation with them, and shall, in our stations, testify against 
these corruptions and perversions of God's worship, by all com- 
petent means. 3dly, We shall likewise, by all lawful means, 
endeavour, that Presbyterian church government in kirk-sessions, 
presbyteries, synods, and general assemblies, may be recovered 
in its former purity, established upon its proper basis and foun- 
dation, the Word of God ; and that it may be freed from all 
encroachments and invasions made thereupon by the powers of 
the earth ; and that the discipline of the church may be impar- 
tially exercised against all scandalous offenders, great or small ; 
and when the ministers of this church, or any of them, shall 
sincerely and conscientiously endeavour the restoration of the 



TO DUTIES. 



99 



government in all its privileges, and freedom from all Erastian 
encroachments, and to have the discipline duly and impartially 
exercised, then we promise to be obedient and subject thereunto, 
as becomes the flock of Christ ; but shall always testify our dis- 
like of all encroachments made and yielded to, prejudicial to 
the privileges which Christ hath bestowed upon his church. 

4>tkly, We shall always desire and pray for the reviving of 
the work of uniformity in the three kingdoms, and (if the Lord 
in his providence shall offer opportunity) shall seek and en- 
deavour it by other means possible, lawful, expedient, and com- 
petent to us in our capacities ; and shall never cordially consent 
unto, nor cease to testify against, whatsoever doth obstruct and 
hinder that work of uniformity, and shall detest and abhor all 
multiformity, introduced by Erastianism, Prelacy, and Secta- 
rianism, now so prevalent, and confirmed by this late union with 
England. 

According to the second Article, we shall do our utmost en- 
deavour to have the land purged of Popish idolatry, and the 
monuments thereof destroyed, particularly the abomination of 
the mass ; and, so far as lies in our power, shall never suffer the 
same to be re-introduced or erected again, nor favour any 
attempts tending thereunto. We shall never make any con- 
junction with these abominable Popish idolaters, at home or 
abroad, in armies or otherwise ; and shall, according to our 
National Covenant, detest and abhor all their wicked supersti- 
tious rites and ceremonies. We shall never consent, for any 
reason whatsoever, that the Penal Statutes made against Papists 
should be annulled ; but shall, when opportunity offers, be ready 
to concur in putting them to a due and vigorous execution. 
2dly, We shall, by all approven means, in our stations and vo- 
cations, endeavour the extirpation of Prelacy ; and shall never 
submit to that wicked hierarchy of Bishops, Archbishops, &c, 
having superiority of order and jurisdiction above preaching 
Presbyters, whether Erastian or only Diocesan, in any form or 
degree, howsoever reformed, accommodated, limited, or restrict- 
ed by cautions and provisions of men ; seeing that all such su- 
periority is flatly condemned in the Word of God, and hath 
proven many times fatal to the church of Christ. We shall 
detest and abhor, and in our stations witness against whatsoever 
courses, tending to the establishment of that abominable hier- 
archy ; and particularly, the oaths of allegiance, with the assur- 
ance, and oath of abjuration, lately imposed on the persons of 
public trust in these realms, in regard they may justly be inter- 
preted to strengthen that hierarchy, by upholding the persons 
that maintain the same. We shall not submit to any orders 
issued forth by Bishops, nor own them as our lawgivers, nor 
acknowledge any title they have to be members of parliament or 



100 



ENGAGEMENT 



council. 3dly 9 We shall in like manner detest, and abhor, and 
labour, to extirpate all kinds of superstition — all rites and cere- 
monies superadded by human invention to the worship of God, 
not enjoined and required in his Word ; together with all heresy 
and false doctrine, and all profaneness and immoralities of every 
kind, and whatsoever is contrary to sound religion ; and shall in 
the strength, and through the help of Christ, endeavour to deny 
all ungodliness and worldly lusts, and from henceforth to live 
righteously towards our neighbour, soberly in ourselves, and to 
walk humbly with our God. 

We shall, upon the one hand, endeavour to keep ourselves, 
as far as we can, from all partaking in other men's sins, by con- 
senting unto, association, incorporation, combination, compli- 
ance with, or conniving at, their sins. And, upon the other, to 
guard against all schism, and sinful separation, or unjust, rash, 
and disorderly withdrawing from societies, congregations, or 
families, or any part of the communion of the true Reformed 
Church of Scotland, holding purely and entirely the doctrine, 
worship, and discipline and government of the same, in principle 
and exercise, according to the rules of Christ, and standing acts 
and constitutions of this church, consonant thereunto, so far as 
the Lord gives light therein. And, as we look not upon our 
practice in withdrawing from the backslidden ministers of the 
present Erastian church, for reasons valid and sufficient, to be 
a gathering and setting up, formed separated churches under 
other ordinances and ministry, distinct from the Presbyterian 
Church of Scotland, (although we be falsely aspersed as doing 
it,) so we purpose and resolve always to adhere to that standard 
of doctrine, discipline, and government, and that purity and 
form of worship, which during our reforming times were estab- 
lished, and to embrace such ordinances and such a ministry as 
are of divine appointment ; and that we shall not presume to 
withdraw from minister or member of that body, for any offence, 
in any case, where either the offence may be legally removed 
without withdrawing, or cannot be shown to be condemned 
by the Word of God and constitutions of this church ; or is in 
itself an insufficient ground of withdrawing, or where it is not 
defended, or obstinately persisted in, or is a thing to be conde- 
scended upon, forborn, or forgiven ; but shall study to maintain 
union and Christian communion, with all and every one, whether 
minister or private Christian, who adhere unto the purity of the 
doctrine, worship, discipline, and government of the Church of 
Scotland, and to the whole word of Christ's patience, in the 
sufferings and contendings of his people, in opposition to his 
enemies' encroachments; and shall join, in the way of truth and 
duty, with all who do, and in so far as they do, adhere to the 
institutions of Christ. And because many have laboured to 



TO DUTIES. 



101 



supplant the liberties of the true kirk, and have, in a great mea- 
sure, of late, by indulgences and tolerations, and now by oaths 
of allegiance and abjuration, and encroaching on the freedom of 
Christ's courts, obtained their design ; we shall, therefore, to our 
power, withstand and witness against all these encroachments 
made upon the liberties of Clvrist's church in our land, and when 
we can do no more, shall withdraw our countenance and con- 
currence from such as hold their freedom from, and are modi- 
fied by such usurpations ; and shall neither hear their sermons, 
nor pay them stipends, while they continue unfaithful ; and shall, 
whenever God gives us opportunity, endeavour to recover, and 
when recovered, to maintain and defend the liberties and privi- 
leges of the Church of Scotland against all who shall oppose or 
undermine the same, or encroach thereupon, under any pretext 
whatsoever. 

With reference to the third Article, wherein we are bound to 
defend the privileges of Parliament, liberties of the kingdoms, 
and the King's Majesty's person and authority, in the defence 
of the true reformed religion ; albeit God, in his righteous judg- 
ment, hath left the nations so far to the counsels of their own 
hearts, as to suffer them to set up Magistrates wanting the quali- 
fications requisite, and to fill places of power and trust with 
insufficient and disaffected persons, who have no respect to the 
interest of religion, and this nation in particular, to give up the 
rights and privileges of Parliament and kingdom, to the will and 
lust of the English nation, and so to betray the interest both of 
religion and civil liberty for unworthy by-ends ; yet, we purpose 
and promise that we shall always, in our capacities, bear witness 
against these courses, and shall not by any means corroborate 
them, or encourage and countenance the maintainers and abet- 
tors of them. And if ever the Lord in his mercy shall be pleased 
to open a door of relief, and break the cords of the ungodly, 
we shall not be wanting in all lawful and suitable endeavours 
to promote, to our power, the recovery of that liberty and free- 
dom which we have lost, and to have those acts and oaths which 
impede reformation rescinded ; and that all the righteous laws 
made in favour of the Covenanted Reformation may be put 
in full force, and duly executed. 

We shall earnestly pray to God that he would give us able 
men, men of truth, fearing God and hating covetousness, to bear 
charge over his people, and that all places of power and trust in 
church, state, or army, may consist of, and be filled with men 
of known good affection to the cause of God, and of a Christian 
and blameless conversation ; and when it shall please the Lord 
to gives us such magistrates and judges supreme and subordi- 
nate, then we will, in the terms of the covenant, yield allegiance 
to them, and loyally subject to their good government, not from 



102 



ENGAGEMENT 



any by-end or sinistrous principle, but out of sincere obedience 
to God's commandment ; and shall willingly support and defend 
them, with our estates and lives, in their preserving and defend* 
ing the true reformed Protestant religion, in doctrine, worship, 
discipline, and government, and suppressing all kinds of false 
religion in their dominions, and in the administration of justice, 
and punishment of iniquity ; but while the Lord, in his just dis- 
pleasure for our sins, withholds such from us, we intend to wait 
till he turn away his anger, and not to stretch forth our hands 
to iniquity, in owning and countenancing such as are not duly 
qualified ; as, particularly, those that are Popish or Prelatical in 
their professed principle and practice, and by oaths engage them- 
selves to maintain, and accordingly to defend, the Prelatical 
form of church government, who oppose and encroach upon the 
true government of Christ's house by their supremacy, and to- 
lerate Sectarian errors in their dominions, and that every one of 
them supreme and subordinate; and shall not corroborate their 
unjust authority, by paying them cess and supply, for upholding 
their corrupt courts and armies, employed in an unjust and anti- 
christian quarrel ; or, by compearing before their judicatories, 
either to defend or pursue law suits, or upon any other account. 

Because we are not in a case to bring to due trial and punish- 
ment, condign, according to the merit of their offences, malig- 
nants and evil instruments, according to the fourth Article ; 
therefore, we shall endeavour to keep ourselves, as far as possi- 
ble, from any compliance with, or approbation of their cause 
and courses, opposite to the cause and work of God ; and 
shall endeavour to keep at a distance from every thing that may 
any ways import a unitive conjunction, association, or confe- 
deracy with them, or strengthening them in their opposition to 
the cause of God — the covenanted interest. We shall, through 
grace, endeavour to represent before the throne of justice their 
wicked courses ; and pray that God would defeat their inventions, 
though we shall always, as becomes Christians, implore the 
throne of grace for mercy to their souls, so far as it may be 
consistent with God's eternal purpose of electing love. More- 
over, we shall always endeavour to guard against all unwarrant- 
able and irregular ways, not approven in God's Word, of 
punishing malignants and incendiaries, for their opposition to 
reformation. 

Whereas, in the fifth Article, we are bound to endeavour, that 
the kingdoms may remain united in a most firm peace and union 
to all posterity ; which union did consist in a uniformity in 
doctrine, worship, discipline, and government, though, as was 
said, it is now laid aside, and a union entered into which es- 
tablishes multiformity therein, and so is the opposite of this 
Covenanted Union. We shall, therefore, deny our consent unto, 



TO DUTIES. 



103 



and approbation of this union, and shall, as we have in weak- 
ness been witnessing against it formerly, so continue to do for 
the future, and shall not corroborate or strengthen the same ; 
but, upon the contrary, if the Lord afford opportunity, shall do 
our utmost to have the union of the kingdoms settled upon the 
true covenanted basis ; and shall lay out ourselves, as far as pos- 
sible, to entertain correspondence and sympathy with every one 
in the kingdoms of England and Ireland, who do, or shall, to 
our knowledge, adhere to this League and Covenant. 

According to the sixth Article, considering what danger we 
and all our brethren, under the bond and owning the obligation 
of these covenants, are in, and may be exposed unto, from the 
Popish and Prelatical malignant faction still prevailing, and 
from this backslidden church ; and being sensible of the many 
defects which have been amongst us, in the duty of defending 
and assisting one another in maintaining the common cause of 
religion and liberty, we do here solemnly enter into a bond of 
association with all that do now renew these covenants, " with 
the Acknowledgment of the Public Sins and Breaches, and the 
Engagement to Duties thereof, and concert and assert the old 
covenanted cause and quarrel," as our fathers stated and con- 
tended for it, from the year 1638 to the year 1650. Which 
cause of the covenanted reformation in doctrine, worship, dis- 
cipline, and government, and all interests, or rights, religious 
or civil, contended for during the foresaid space of years, con- 
ducing to promote the same, we faithfully promise to prosecute, 
propagate, preserve, and maintain, to the utmost of our power, 
with our lives and all that we have ; and to adhere to all the 
faithful testimonies, protestations, and declarations, in the de- 
fence of the foresaid covenanted reformation, agreeable to, and 
founded on God's Word, ever since the foresaid year 1650, not 
regarding the foul aspersions of rebellion, combination, or schism, 
or what else our adversaries, from their craft and malice, would 
put upon us ; seeing what we do is so well warranted, and ariseth 
from an unfeigned desire to maintain the true religion, to obtain 
the protection and preserve the honour of righteous government, 
and promote the peace and happiness of the kingdoms. 

And for the better performance of what we here engage to, 
we shall sympathize, bear all burdens, embark our interest with, 
assist and defend all those who enter into, or join with this asso- 
ciation and covenant, and shall reckon whatsoever is done to 
the least of us for this cause, as done to us all in general, and 
to every one of us in particular ; and shall account it a breach 
of covenant, if, seeing our brethren pursued for this cause, and 
having sufficient means to comfort and assist them, any of us 
shall either make peace with the persecutors, bind up their hands 
by oaths and bonds from resisting them, refuse to hide, harbour, 



104 



ENGAGEMENT 



or supply their brethren, decline to venture, in lawful and ne- 
cessary attempts for their relief, or withdraw from their dutiful 
support ; and, being thus united and associated in this cause, as 
we resolve and oblige ourselves to abide in this firm conjunction, 
and neither consent nor concede to any combination or counsel, 
suggestion, persuasion, allurement, or terror, that may have any 
known tendency or influence, whether direct or indirect, to 
seduce us either to division amongst ourselves, or defection to 
our adversaries, or a base indifferency and neutrality between 
the two ; but shall, with all zeal, fidelity, and constancy, com- 
municate our best help, counsel, and concurrence, for promot- 
ing all resolutions, which, by common consent, shall be found 
to conduce to the good of the cause, and shall endeavour to 
discover, oppose, and suppress, all contrivances or counsels that 
may cast in any let or impediment that may be obstructive or 
prejudicial to the same. So we shall likewise desire, design, 
and endeavour, (whenever the Lord in his providence shall offer 
opportunity,) to get the defections, unworthy neutralities, and 
unhappy divisions, which have long and lamentably wounded 
and wrecked this church, removed and remedied. And shall 
be willing, with all tender sympathy and compassion, to embrace 
and welcome, with the utmost bowels of kindness and respect 
that we can, all who shall confess and forsake these defections ; 
and, according to their stations as ministers, or private Chris- 
tians, shall, by all proper means, labour to satisfy the consciences 
of the godly that are through these defections and scandals justly 
offended, and that according to the rules of Christ delivered in 
his Word, and received in his church, in her reforming times, 
and join cordially with us in the prosecution of this cause; and 
we shall be willing, also at their desire, to acknowledge and for- 
sake, for peace and unity, whatever we can rationally be con- 
vinced to be bad in our conduct and management, as we must 
acknowledge, that in all things we fail and come exceedingly 
short of that perfection which we should and would be at. 

And because there be many who heretofore have not made 
conscience of the oath of God — but some, through fear, others 
by persuasion, and upon base ends, and human interests, have 
entered thereinto, who have afterwards discovered themselves to 
have dealt deceitfully with the Lord, in swearing falsely by his 
name; therefore, we, who do now renew our covenants with 
reference to these duties, and all other duties contained therein, 
do, in the sight of Him who is the searcher of hearts, solemnly 
profess, that it is not upon any politic advantage, or private in- 
terest, or by-end, or because of any terror or persuasion from 
men, or hypocritically or deceitfully, that we do again take upon 
us the oath of God ; but honestly snd sincerely, and from the 
sense of our duty. And that, therefore, denying ourselves and 



TO DUTIES. 



our own things, and, laying aside all self-interests and ends, we 
shall, above all things, seek the honour of God, the good of his 
cause, and the wealth of his people ; and that, forsaking the 
counsels of flesh and blood, and not leaning upon carnal confi- 
dences, we shall depend upon the Lord, walk by the rule of his 
Word, and hearken to the voice of his servants. In all which, 
professing our own weakness, we do earnestly pray to God who 
is the Father of mercies, through his Son JESUS CHRIST, 
to be merciful unto us, and to enable us, by the power of his 
might, that we may do our duty, unto the praise of his grace in 
the churches. Amen. 



o 



II. 

A 

SHORT ACCOUNT 

OF THE 

OLD PRESBYTERIAN DISSENTERS, 

UNDER THE INSPECTION OF 

THE REFORMED PRESBYTERIES OF 
SCOTLAND, IRELAND, AND NORTH AMERICA. 

COMPREHENDING ALSO, 

\ 

AN ABSTRACT OF THEIR PRINCIPLES, 

INTENDED AS AN INTRODUCTION TO THE 

PERUSAL OF THEIR JUDICIAL TESTIMONY, 

AND OTHER LARGER WORKS. 
PUBLISHED BY AUTHORITY OF THE REFORMED PRESBYTERY IN SCOTLAND. 
*' Thou art permitted to speak for thyself. " — Acts xxvi. 1. 



I3TV 



SHORT ACCOUNT, 

; siojfj'io o&a&ffMW e?xn& mo*ft is/bi^ocj *i 



SECTION I. 

THE SEVERAL NAMES BY WHICH THE OLD DISSENTERS HAVE 
BEEN KNOWN AND DISTINGUISHED. 

The Old Presbyterian Dissenters have assumed, and received, 
the appellation of Dissenters, on account of the part which 
their forefathers acted at the revolution, in 1689, while they 
openly and candidly dissented from the public deeds of the 
nation's representatives, in both church and state ; considering 
these deeds as involving a mournful departure from former 
laudable attainments. The epithet Old has ordinarily been 
prefixed, to signify that they are of longer standing, as a distinct 
Body, than any other denomination of Presbyterians who have 
separated from the Established Church. In some parts of the 
country, especially in Ireland, they have been called Covenant- 
ers, because of their avowed attachment to the National Cove- 
nant of Scotland, and the Solemn League and Covenant of the 
three kingdoms. 

Various nick-names are frequently given to them by others. 
They have been called Whigs — a term which, it is well known, 
has often been applied to the zealous friends of civil or religious 
liberty. Cameronians — from the Rev. Richard Cameron, who 
fell at Airsmoss, in Kyle, on the 20th of July, 1680, by the 
sword of his bloody persecutors, while he, and a number of his 
followers, being suddenly and furiously attacked, were nobly 
defending their lives and religious liberties. Mountain-men 
— on account of their adhering to the same cause with those 
who supported and countenanced the faithful preaching of the 
Gospel on the mountains and moors of Scotland during the 
persecution ; and because they themselves, in want of better 



110 



A SHORT ACCOUNT OF THE 



conveniency, have often been obliged, even since the revolution, 
to administer ordinances in the open fields, though this is not 
so much the case now as it once was. M'Millanites — from the 
name of the first minister who espoused their cause after the 
revolution, and whose immediate descendants of the second and 
third generation, are yet employed in ministering among them. 
Were the intention of the imposer good, all these nick-names 
might be considered as very harmless. 

There is, however, one very forbidding epithet, viz., Anti- 
Government-people, which some have bestowed on the Dis- 
senters ; but which they justly reject with abhorrence, in as 
much as they firmly believe, and have also repeatedly shown 
from the press, that it is totally inapplicable to them ; unless, 
indeed, it be either from gross ignorance of their avowed prin- 
ciples, or from pure malice, wishing to make them as obnoxious 
before the world as possible, it is difficult to conceive how this 
term could ever be applied to the Old Dissenters. So far are 
they from being unfriendly to civil government amongst men, 
that they have uniformly and strenuously contended that it is a 
precious ordinance instituted by the Great Creator of heaven 
and earth, and comprehended in the revelation of his will ; in 
which the ends of it are evidently declared to be his own glory, 
the external protection of his church, where the true religion is 
known and professed, and the good of mankind at large. Nor 
do Dissenters object to the particular kind of civil government 
adopted in our own country, viz., a mixed monarchy. The great 
matters on which their scruples turn, are the terms or funda- 
mental conditions on which persons are admitted into places of 
power and trust in the nation. Could they, in judgment and 
conscience, approve of these, an idea necessarily implied in 
owning any government, so long as language retains its usual 
meaning ; did they find these terms of advancement agreeable 
to. the revealed will of God, which they consider as the standard 
of human conduct, in civil as well as in religious society ; and 
could they once be persuaded in their own minds that they are 
consistent with the fundamental laws of the kingdom, in the 
purest times of that reformation, unto which they still wish to 
adhere; instead of differing from the other inhabitants of Britain, 
concerning their acknowledgments of the present government, 
they would find a peculiar pleasure in concurring with them. 
But plainly perceiving that the revolution terms of advancement 
to power are of a very different description, the Old Dissenters 
cannot in judgment approve ; but find themselves, indeed, under . 
the disagreeable necessity of openly entering their protest against 
national backsliding, whether it be in church or state. Doing 
so, they consider themselves as proceeding on the great and 
generally admitted principle, that human society is formed by 



OLD PRESBYTERIAN DISSENTERS. 



Ill 



mutual consent, and not by compulsion, or by one party lording 
it over another. If this be the case, Dissenters cannot consist- 
ently be refused the privilege of openly avowing their satisfac- 
tion with the fundamental laws of that great national society, to 
which, in the person of their worthy ancestors, they heartily 
gave their consent, and to which they still adhere in their own 
persons ; neither can they be justly blamed, after using the best 
means of information in their power, for allowing the dictates 
of their own mind, under the direction of a higher rule, in dis- 
senting from the deeds of those, who, at the revolution, receded 
from the former laudable attainments, and re-organized the 
society on principles entirely different. 

But let it always be carefully observed, that after publickly 
entering their dissent from the revolution-settlement of church 
and state, and candidly assigning their reasons, it ever hath 
been, and they trust ever shall be, the study of the Old Dissent- 
ers, to live peaceably and inoffensively, without giving disturb- 
ance to small or great. Nor do they wish this to be admitted 
on their bare assertion ; let stubborn facts bear witness ; let 
their conduct undergo the severest investigation for a hundred 
years back, and it will be found that in no rebellions, seditions, 
or public disturbances of any kind have they ever had a share, 
or taken any active part. They never entertained the idea of 
either opposing public measures, or propagating their own prin- 
ciples, by violence — nor had they ever the remotest thought of 
injuring either the person or the property of any man, high or 
low, rich or poor, however far he may differ from them in his 
opinions ; on the contrary, they sincerely wish, by every con- 
sistent mean in their power, to promote the peace and happiness 
of human society, wherever providence may order their lot. 
With what shadow, then, of either reason or candour, they may 
still be called the Anti-Government-people, the impartial 
public shall be left to judge. 

SECTION II. 

THE RISE AND PROGRESS OF THE OLD DISSENTERS. 

As the Dissenters hold no new opinions with respect to either 
civil or religious matters, it is obvious that they cannot, with any 
propriety, be denominated a sectary, or new upstart society. 
If we carefully consider the well authenticated histories of our 
memorable reformation, from 1638 to 1649; if we examine the 
printed acts of Assembly during that period, and also the acts 
of Parliament, fixing the conditions of civil rule in the nation ; 
if we candidly peruse the subordinate standards of the Church 



112 



A SHORT ACCOUNT OF THE 



of Scotland, adopted at that time as parts of the covenanted 
uniformity for the three kingdoms of Scotland, England, and 
Ireland ; if we peruse also the Informatory Vindication, Cloud 
of Witnesses, Plain Reasons, and other books of a similar de- 
scription, and compare with all these, the Judicial Testimony 
of the Reformed Presbytery, the native conclusion will be, that 
the origin of the Old Presbyterian Dissenters, under the inspec- 
tion of said Presbytery, may be safely traced to the Reformed 
and Covenanted Church of Scotland when she looked forth fair 
as the morning, at the year 1649. The Old Dissenters evidently 
stand on the same ground with that famous church, though they 
must confess themselves the unworthy descendants of such noble 
ancestors. 

Fom the begun decline in 1650, to the restoration of Charles 
II. in 1660, the dismal clouds of Cromwell's usurpation, enthu- 
siastic independency, and public resolutions, together with sin- 
fully qualified tolerations and indulgences, rendered it extremely 
difficult to recognize the faithful witnesses for the preceding 
reformation attainments ; yet, even during that period, there . 
was a considerable number whose unextinguished zeal for the 
reformation influenced them to stand boldly forward and display 
a banner for the truth. This necessary duty was performed by 
solemn remonstrances and protestations against the public reso- 
lutions, and other backslidings of the time. 

From the restoration to the year 1688, when the revolution 
took place, comprehending the twenty-eight years of the most 
inhuman and bloody persecution, the church's testimony for the 
word of Christ's patience, was honourably supported by the 
faithful preaching of the Gbspel in the fields, after those minis- 
ters who honestly avowed their attachment to the former refor- 
mation had been silenced, by public authority, and ejected from 
their parish churches ; by solemn declarations and testimonies 
openly exhibited against the prevailing abominations of the time ; 
by the sufferers' Informatory Vindication, in connexion with 
Mr. Shield's Hind Let Loose, and the Rev. Mr. Renwick's 
Testimony against toleration, given in to some ministers in 
Edinburgh a short while before his death ; and by the earnest 
contendings and dying speeches of the martyrs who sealed their 
stedfast adherence to the truths of Christ with their blood, shed 
cm the scaffolds and on the high places of the field. 

From this noble race of martyrs, the line of succession was 
still preserved at the memorable revolution in 1688. The last 
ordained minister, who, previous to this period, had gone out 
and in before them, saying, in his Master's name, " This is the 
way, walk ye in it," was the fore-mentioned Rev. James Ren- 
wick, who suffered at the Grassmarket of Edinburgh, Feb. 17th, 
1688. After his death, Mr. Alexander Shields, author of the 



OLD PRESBYTERIAN DISSENTERS. 



113 



Hind Let Loose, &c, and a preacher, who had laboured a con- 
siderable time along with Mr. Renwick, in supporting the same 
testimony, continued to preach among the people who had lately 
lost their young champion and much beloved pastor. 

While matters were in this situation, a Mr. Thomas Linning, 
who had been formerly sent over to Holland for finishing his 
education and receiving ordination, came home to Scotland ; 
he, together with a Mr. William Boyd, who had also lately 
come from Holland, joined with Mr. Shields. These three 
together administered Gospel ordinances for a few months longer, 
and renewed the covenants at Lesmahego, amongst the poor 
afflicted people above-mentioned; but when the General Assem- 
bly met at Edinburgh, in 1689, the three ministers, deserting 
their former flock, and relinquishing, in many respects at least, 
their former principles, gave in their accession to the judicatories 
of the revolution church. Thus, the people who wished closely 
to adhere to the reformation attainments were left as sheep with- 
out a shepherd. 

Having long before this time formed themselves into praying 
societies, they still continued these; and had, at particular times, 
a general correspondence of all the societies together, in or- 
der to ascertain the state of matters through the body at large, 
and to cultivate a closer acquaintance with one another. In 
this very trying and rather singular situation, without any change 
of sentiment, they steadfastly adhered to the very same principles 
which were openly espoused and solemnly ratified by the Cove- 
nanted Church of Scotland in the times of her purest reforma- 
tion, as can be clearly and fully proved from their written deeds 
and declarations. 

Thus they remained for about the space of sixteen years, till, 
in 1706, the Rev. John M'Millan, formerly minister of Bal- 
maghie, in Galloway, having previously to this left the Established 
Church, acceded to them and espoused their cause. Receiving 
a unanimous call to be their minister, he took the pastoral 
charge of them, and laboured amongst them for many years 
after with much acceptance, as hundreds of respectable charac- 
ters have attested both before and since his death. 

After Mr. M'Millan had laboured long by himself, he and 
his people at last received the accession of the Rev. Thomas 
Nairn, who had been in connexion with the Secession Churclfr; 
but, for reasons which were published to the world, had dissented 
from them. Mr. M'Millan and he, with some ruling elders 
who had been regularly ordained before, and who held the same 
principles, formed and constituted a Presbyter}', in the name of 
Christ the alone King and Head of his church, on the 1st of 
August, 1743, under the title of The Reformed Presbytery. 
This title it still bears, not that they consider themselves as any 

p 



114 



A SHORT ACCOUNT OF THE 



better than other men, or as having, in their own persons, 
arrived at higher degrees of perfection — such thoughts they never 
entertained ; but purely for this reason, that it is at least their 
honest intention, faithfully to adhere to the whole of our refor- 
mation attainments in both church and state, without knowing!)' 
dropping any part of these. On this account, it is presumed 
they may, justly enough, be called the Reformed, or Refor- 
mation Presbytery ; while, in another point of view, they 
might, with equal propriety, be denominated the Dissenting 
Presbytery. 

A Mr. Alexander Marshal, who had formerly got the ordi- 
nary education of regular students in divinity, having passed the 
usual pieces of trial, with approbation, before the Reformed 
Presbytery, was by them licensed to preach the Gospel, in the 
month of April 1744. He soon after received a call, was regu- 
larly ordained, and took his seat with the other two as a co- 
presbyter. After this, the Reformed Presbytery, from time to 
time, received small accessions to the number of both their 
ministers and people. Having obtained help of God, they con- 
tinue to this day, witnessing none other things than what many 
thousands, in the once famous and Reformed Church of Scot- 
land, have witnessed before them. 

SECTION III. 

concerning the deceased mr. m 4 millan's coming off from 
the revolution church. 

No sooner was the Rev. John McMillan ordained to the holy 
ministry, in the parish of Balmaghie, in Galloway, Sept. 1701, 
and had entered on the discharge of the important duties be- 
longing to his office, than he began to discover a strong attach- 
ment to reformation principles. Accordingly, he and other two 
members of the Presbytery of Kirkcudbright, so early as in the 
month of July, 1703, after having used other means more pri- 
vately for exciting their brethren unto their duty, drew up, and 
presented to said Presbytery a paper of grievances — craving, 
amongst other things, that some effectual measures should be 
tafken for reviving the remembrance of the National Covenant 
of Scotland, and the Solemn League and Covenant of the three 
kingdoms ; explicitly asserting the divine right of Presbytery — 
openly avowing Christ's sole headship over his church, together 
with her intrinsic liberties — and for impartially stating and 
mourning over the many sins of the land. 

The other two ministers, who had joined with Mr. M e Millan 
at first, in presenting this paper, were soon prevailed upon to 



OLD PRESBYTERIAN DISSENTERS. 



115 



drop the farther prosecution of the grievances ; by which means 
he was left alone. Considering it a matter of conscience with 
him, he still persisted in pleading for redress. This soon ren- 
dered him obnoxious to his Presbytery ; — he was considered a 
troubler of Israel. Accordingly, in the same year 1703, a libel 
was preferred against him in a very informal and unjust manner, 
some of themselves being judges. The illegality of this mea- 
sure was abundantly obvious, inasmuch as, at one and "the 
same meeting of Presbytery, Mr. M'Millan was appointed to 
preach a visitation- sermon, as a member of that court, in the 
regular exercise of his office, and also cited to appear at their 
bar as a panel ; besides, when some attempt was made to lead 
a proof, not so much as one single charge in the libel could be 
substantiated. Ashamed, it would seem, of their own conduct, 
the Presbytery offered to pass from their libel if Mr. M'Millan 
would promise to drop the prosecution of his grievances, and 
cordially join with them. Upon his refusal'to comply with this 
proposal, unless he should obtain some redress of such weighty 
grievances, matters between him and the Presbytery wore still 
a more unfavourable aspect than before. No other remedy ap- 
pearing to be now left for the disburdening of his own con- 
science, he entered his solemn protest against the proceedings 
of the Presbytery, declined their authority, and appealed to the 
first free and faithful General Assembly of the Church of Scot- 
land. Upon this the meeting broke up, and a considerable 
number of the members went home ; the rest repairedto a neigh- 
bouring church, constituted themselves anew, and, in a very 
rash and unprecedented manner, deposed Mr. M'Millan from 
the office of the ministry, without paying the least attention to 
his protest and appeal, and without so much as informing him 
or his congregation. 

Whether such a sentence, clothed with these circumstances, 
and without having, or so much as pretending to have for its 
foundation, error in doctrine, immorality in practice, insufficiency 
for the ministry, or unfaithfulness in the discharge of it, could 
really be considered as ratified in heaven, the impartial reader 
may judge. Mr. M'Millan had no hesitation in declaring it to 
be unjust, and such as could not bind his conscience ; — all the 
crime was, honestly contending for the faith once delivered to 
the saints. His repeated pleadings with his mother church in 
the discharge of this duty were indeed branded with the epithets 

of IRREGULARITIES AN D DISORDERLY COURSES ; and, upon .the 

footing of these, the sentence proceeded. But how improperly 
such terms are applied to the conduct of Christ's witnesses, in 
faithfully endeavouring " whereunto they have already attained, 
to walk by the same rule, and to mind the same things," it is 
surely not very difficult to see. Convinced that the sentence 



116 



A SHORT ACCOUNT OF THE 



passed against him had no warrant, either from Scripture or 
reason, and having the testimony of a clear conscience, that if 
any thing justly deserving such treatment had been laid to his 
charge, there were thousands of respectable witnesses to attest 
his innocence; Mr. M'Millan still continued in the regular 
exercise of his ministerial office, upon the footing of his former 
protest and appeal, and was well received by his parish, who 
uniformly acknowledged him as their lawful pastor, still sup- 
porting and countenancing him in that capacity, notwithstanding 
all that had happened. 

It has been objected, " that although, upon the footing of his 
protest and appeal, he continued for some time to exercise his 
ministry amongst his people, yet he was soon prevailed upon 
by the Commission of the General Assembly to subscribe the 
acknowledgment which they had prepared for him, viz., that 

THE SENTENCES OF AN INFERIOR CHURCH JUDICATORY, THOUGH 
UNJUST, OUGHT TO BE SUBMITTED TO, AND THAT REDRESS IS 
TO BE CRAVED AND EXPECTED FROM SUPERIOR JUDICATORIES. 

Agreeably to which position he actually desisted from the exer- 
cise of his ministry — at least for a while." 

The fact was never refused ; but does it follow, as some have 
supposed, that Mr. M'Millan hereby divested himself of his 
office, and so confirmed the sentence of deposition ? If the 
following things be carefully attended to, it will evidently appear 
that no such conclusion can be drawn from the premises. 

In the first place, as the sentence was palpably illegal in its 
form, and proceeded upon such allegations as could never, from 
the nature of the things themselves, warrant deposition, it must 
necessarily be considered as in itself null and void, independently 
of either Mr. M'Millan's opinion or his conduct, with regard 
to it. But, 

Secondly — It is a well-authenticated fact, that Mr. M'Millan 
himself never entertained any opinion of this sentence but one, 
from the day it was first pronounced against him till the day of 
his death, the short time during which he desisted from the ex- 
ercise of his ministry not excepted ; for, even then, as well as at 
all other times, he solemnly remonstrated against it as unjust, 
and such a sentence as could never be binding upon his con- 
science, nor be considered as any proper reason for his dropping 
the exercise of his ministry. By this, it clearly appears that he 
never viewed any thing which he either said or did, after the 
passing of that undeserved sentence, as involving his approbation 
or consent. 

Thirdly — When Mr. M'Millan rashly yielded to the foresaid 
acknowledgment which the Commission had prepared for him, 
he was persuaded to do it under the fair promise and high-raised 
expectation that, if he would only be silent and remain in Edin- 



OLD PRESBYTERIAN DISSENTERS. 



117 



burgh for a short time, he should have justice done to him, and 
be restored to his flock again according to his wish. On this 
condition alone he submitted, and by this stratagem he was taken 
in the snare. Besides, the very position itself to which he sub- 
scribed — " That the sentence of a church judicatory, though 
unjust, ought to be submitted to," whether it be on one pretence 
or another, is obviously false, and ought to be rejected by every 
honest man so soon as he perceives the error and danger of it. 

Fourthly — As the church's power is purely ministerial, and 
she is only the organ or channel through which office power is 
conveyed from Him who walks in the midst of the golden candle- 
sticks, and holds the stars in his right hand, it is perfectly ob- 
vious that she has no original authority of her own, or absolute 
right, either to give or to recall the ministerial office. The one 
and the other must be done in the name, and agreeably to the 
will of Christ. And if her deeds speak not according to this 
Word, it is because there is no light in them ; consequently, 
they cannot bind. Considering these things, we may safely 
affirm that Mr. M'Millan still retained his ministerial powers, 
notwithstanding all that was done either by the Presbytery of 
Kirkcudbright or himself. Accordingly, 

He no sooner found time to bethink himself, and deliberately 
consider what he had done, than he perceived his mistake, and 
sincerely repented of his rash deed, in consenting, either upon 
one condition or another, or for any given time, to drop the 
usual exercise of his ministry. Resuming his wonted courage, 
he entered, without further delay, on the conscientious discharge 
of the important duties belonging to his station. He considered 
his former protest, declinature, and appeal, as yet remaining in 
their full force, inasmuch as he had never retracted them, nor 
taken any step to render them null; but, on the contrary, had 
repeatedly confirmed them by his after-remonstrances against 
the unrighteous deed. He was still heartily received and wel- 
comed by his former flock, who, notwithstanding all that had 
befallen him, considered and treated him as their lawful pastor. 
It is obvious, that he and those of his parish who adhered to 
him as their minister, must now be considered as in a state of 
separation from the Established Church, and openly avowing 
their adherence to the principles of Scotland's Covenanted Re- 
formation. 

It was while matters continued in this situation that he re- 
ceived the harmonious call above-mentioned, from the united 
societies of the Old Presbyterian Dissenters, who had never 
embodied with the revolution church, but remained still without 
a minister. In the year 1707, they called and invited Mr. 
M'Millan to take them also under his ministerial inspection, 
along with the people who had all along adhered to him, upon 



118 



A SHORT ACCOUNT OF THE 



the footing of the Covenanted Reformation, between 1638 and 
1649. With this request he cheerfully complied. 

Acting still upon the same principle, he and a Mr. John 
M'Neil, probationer, on the 29th of September, 1708, gave in 
to the Commission of the General Assembly at Edinburgh a 
joint protestation, declinature, and appeal. In this deed, they 
recognize substantially the very same doctrines and principles 
which are contained in the Informatory Vindication, and in the 
Judicial Testimony of the Reformed Presbytery; while their 
protestation and declinature are founded on much the same 
defections and corruptions of the revolution church as are stated 
and condemned in that Testimony, as the printed copies of the 
protest and declinature, which are yet to be seen, plainly evince. 

The public are hereby certified, that the foregoing statement 
with respect to the deceased Mr. M'Millan's leaving the Estab- 
lished Church is taken from original papers and other docu- 
ments, the authenticity of which is indisputable, and which could 
still be shown were it necessary. 

Upon the whole, it is obvious that notwithstanding all the 
objections of his adversaries, Mr. M'Millan's standing claim to 
the full exercise of his ministerial powers, even to the day of his 
death, was as valid as hundreds of others in similar circum- 
stances, whose title has never been disputed. It could be no 
less valid than the claim of all such Protestant ministers as were 
once in the bosom of the Romish Church ; but, separating them- 
selves from her communion, and advocating the cause of the 
reformation, were subjected to the papal thunder of depositions, 
excommunications, and solemn execrations. Protesting against 
the unhallowed deeds, they continued in the full exercise of their 
ministry, and were still reputed the ambassadors of Christ until 
the day of their death. It cannot be less valid than the claim 
of the first ministers of the Secession. These too were sus- 
pended and deposed by the judicatories of the revolution church ; 
and, it is deserving of notice, that the real reasons of these deeds 
were remarkably similar to the reasons of Mr. M'Millan's depo- 
sition, namely, their persevering remonstrances against the 
defections and corruptions of their mother church ; and refusing 
to drop their earnest contendings with her until they should 
obtain some redress of their just grievances. Denied this, they 
protested against the unjust sentences passed upon them, and 
still went on in the exercise of their ministry ; but it is presumed 
that our Seceding brethren would not take it very kind to have 
their ministerial commission called in question — nor are we dis- 
posed to do it. The ministers of the Relief Church will be 
found in a similar situation. The Rev. Thomas Gillespie, who 
had been minister of Car nock, was, in the year 1752, deposed 
by the Assembly, for refusing to countenance a violent settle- 



OLD PRESBYTERIAN DISSENTERS. 



119 



ment. He, with another minister who had left his charge, and 
was therefore cast out from the communion of the Established 
Church, constituted themselves into a Presbyterial capacity, 
and still went on in the exercise of their office. The Reformed 
Presbytery therefore, are not alone as to the footing on which 
they retain their ministerial authority. 

Having attended to these things, the impartial reader will now 
be at no loss to discern how illiberal and uncandid, to say no 
worse of it, must be the statement contained in a late pamphlet, 
entitled, " A Narrative of the State of Religion in Britain and 
Ireland. Agreed upon, and enacted by, the General Associate 
Synod, 2d Sept., 1803." Edit. Edinburgh, 1804. What in 
this Narrative respects the Old Dissenters is comprehended 
from page 85, near the top, to page 89 ; and we are truly sorry 
to find that in the whole account given of them (others can speak 
for themselves) there is scarcely one fair and candid representa- 
tion of facts. Dark insinuations, unfounded assertions, without 
the shadow of either proof or illustration, and statements re- 
markably calculated to mislead, comprise the principal part of 
what is said concerning this people. In an age so distinguished 
for high claims to liberality of sentiment and Christian charity, 
we certainly should have expected rather different treatment 
from our brethren ; but the public who have perused our writ- 
ings on the subject referred to will judge for themselves. 
« With regard to the Dissenters, this Narrative informs us, 
" That they had their rise, as a distinct religious party, so long 
ago as the end of the 17th century, when three ministers, viz., 
Messrs. Lining, Shields, and Boyd, after giving in two papers 
of grievances to the Assembly, were received into the communion 
of the Established Church. Several of the people who formerly 
adhered to them considered that, by joining with that church, 
they had materially dropped their testimony, and therefore de- 
clined going along with them." 

The representation here given is so far just, that, upon this 
occasion, the people acted the part which is ascribed to them ; 
but we are not certainly to consider this as their first appear- 
ance. We have found already that, even as a distinct witness- 
ing party, contending for Scotland's Covenanted Reformation, 
and endangering their lives in the high places of the field, their 
origin must be traced more than twenty years farther back than 
the revolution. " Destitute of pastors," it is said, " they soon 
gave way to strange fancies about the nature and ends of civil 
government." But whether these fancies were strange or com- 
mon, it is plain to a demonstration, as we have also seen above, 
that they were none other than what had been entertained by 
our reformers in general, between 1638 and 1649; none other 
than what were ratified by the fundamental laws of the kingdom 



120 



A SHORT ACCOUNT OF THE 



of Scotland — and none other than what were sworn unto in the 
Solemn League and Covenant of the three kingdoms. " Having 
formed themselves into praying societies," we are told, " they 
continued without ministers or public ordinances." If the mean- 
ing be, that they only formed the societies at that time when 
they had lost the three fore-meniioned ministers, it is a glaring 
misrepresentation. These societies also were formed more than 
twenty years before. 

The uncandid Narrative proceeds — " Mr. M'Millan had been 
deposed by the Presbytery of Kirkcudbright." It is not refused. 
But pray, dear brethren, what were the reasons of his deposi- 
tion ? Bore they any resemblance to the reasons for which the 
first ministers of your own party were deposed by the Established 
Church ? If they did, why not signify this also, seeing you 
reckon it necessary to publish the fact ? Is not the uninformed 
reader (as the greatest part likely are with regard to that affair,) 
left to suppose, or rather to conclude, that it would, no doubt, 
be for error in doctrine, immorality in practice, or some other 
sufficient cause, that he was deprived of his office. But it seems 
that it would have been too candid to tell the stubborn fact, that 
none of these were in the case ; aud that it was on account of his 
steadfast adherence to reformation principles, and his honestly 
insisting for a redress of grievances. " Having," it is said, 
" submitted to the sentence ; upon receiving a call from these 
societies, he at his own hand entered upon the exercise of his 
ministerial office among them." No, certainly; to that sentence, 
as just or as binding upon his conscience, he never yielded by 
subjection unto it, no not for so much as one hour. By what 
means, and on what fair promises, he was led into the snare of 
keeping silence for some Sabbaths have been shown above. 
Having never been legally deprived of his office, nor laid it 
down, there could be no harm in exercising it at any time 
when occasion , required; but let it be carefully observed, that 
his entering again on the exercise of his ministry, after the short 
silence, was altogether unconnected with, and independent of, 
the call which he afterwards received from the societies ; though 
one would naturally conclude, from the dark, insinuating Nara- 
tive before us, that it was at least one, or rather the alone moving 
cause of the step which he then took. 

The other misrepresentations of the Old Dissenters, contained 
in the Narrative of which we now speak, have been repeatedly 
considered and answered by our Presbytery and several of their 
members in their former publications ; and, it is hoped, the 
reader will reckon it but equitable to hear both parties before 
he draw his conclusions. It hath, indeed, been much the man- 
ner of our Seceding brethren, especially of late, to pay no more 
attention to the answers which have been made to their accusa- 



OLD PRESBYTERIAN DISSENTERS. 



121 



tions, than if they had no existence ; and, at the same time, still to 
continue their former cry. Perhaps, for their own ease and safety, 
it may be wisely enough done ; but whether or not it be a candid 
treatment of their Dissenting brethren, the public must judge. 

In dismissing this Narrative before us, there is one thing 
which can scarcely be overlooked. The poor, despised Dissent- 
ers receive no credit for the reality of any thing that they do j 
all must be put to the score of mere pretence and false appear- 
ance. "They proceeded, A.D. 1712, to what they called a 
renovation of our covenants. Mr. Thomas Nairn, with Mr. 
M'Millan, constituted themselves into what they designed 
The Reformed Presbytery; A.D. 1761. They published what 
they called — An Act, Declaration, and Testimony, &c." The 
reader shall be left to judge whether that be a very handsome 
mode of speaking, at the beginning of the 19th century, or if it 
does not rather favour of the old rancour which has too much 
characterized the controversial writings of former times. 

SECTION I V. 

the reformation attainments, to which the old dissent- 
ers wish still to adhere. 

It will, we apprehend, be admitted, that whatever advances the 
individual Christian may have made in useful knowledge, in the 
vigorous exercises of religion, or in precious intercourse with 
heaven, he should ever be careful to preserve these. If this be 
the duty of the individual, it must be difficult to see on what 
principle it can be refused, that it is also the duty of society 
whether great or small. On this general principle, then, we are 
disposed to think that, even of enlightened civil society it may 
be expected, that whereunto they have already attained in laud- 
able reformation, they should walk by the same rule, and mind 
the same things. 

It is, besides, observable, that the injunctions to this purpose 
contained in the Sacred Scriptures are conceived in very general 
terms, and seem to admit of the most extensive application. 
When we are required to remember how we have received and 
heard, to hold fast that which we have, to consider wherein we 
have left our first love, and so on ; there is no restriction of the 
duty to one species of attainments more than to another. If the 
advances which have been made be agreeable to the revealed 
will of God, if they be calculated to promote his declarative 
glory, whether in civil or religious society ; and if they be for 
the good of mankind, it seems to be positively required that we 
steadfastly adhere unto them. 



122 



A SHORT ACCOUNT OF TH^ 



Add to these, that the sin of backsliding, or departure from 
former attainments, is, in the Sacred Volume, marked by the 
most pointed reprehension, Many terrible things, in righteous- 
ness, were threatened against ancient Israel for transgressions 
of this kind. Our Saviour, in his personal administrations upon 
earth, very solemnly warned against the sin of going back ; and 
in his Epistles to the Asiatic Churches, there is no one thing 
more severely reprimanded than this. 

Endeavouring thus to weigh matters in the balances of the 
sanctuary, the Old Dissenters have uniformly and decidedly 
been of opinion, that it is their indispensable duty to contend for 
the faith once delivered to the saints. They mean the approv- 
ing part of their testimony to embrace, in general, all the noble 
exertions which have been made for the support and defence of 
the truth as it is in Jesus, from the first dawn of the Gospel on 
our benighted isles to that memorable period when Scotland's 
reformation arrived at the zenith of its glory. They indeed put 
a speciality on the attainments between 1638 and 1649, : for this 
obvious reason, that while they look back to all the preceding, 
they comprehend, at the same time, many new and precious 
advances in both church and state reformation. 

Even the infant struggles of the Culdees, or worshippers of 
the true God, for the first two or three hundred years after the 
planting of the Christian religion in Scotland, are not to be over- 
looked, but remembered with gratitude. Soon after the days of 
the Apostles, while the persecution raged against the Christians 
in the Roman empire, many fled to our isle for shelter ; and, 
bringing their religion along with them, maintained the pure 
worship of God in the midst of heathen superstition; while 
they opposed, on the one hand, the idolatry of the Druid ical 
priests, they were no less zealous, on the other, against the Pela- 
gian heresy, which much prevailed at that time. By means of 
these faithful witnesses, the ordinances of Christ were long pre- 
served in their original simplicity ; while their holy, humble, 
and circumspect lives were no small recommendation to their 
Saviour's religion. 

In process of time, there arose in the church men who loved 
to have the pre-eminence — and, from about the middle of the 
5th to the beginning of the 16th century, there was a gradual 
and alarming progress in that worse than Egyptian darkness, 
which at length wholly overspread the land. A kind of episco- 
pacy was first introduced by Paladius, the missionary of Rome, 
and to that succeeded, step by step, all the dreadful abominations 
of Popery ; yet, even during that long and dismal period, the 
Lord left not himself without his witnesses. There were still 
some who contended for the faith once delivered to the saints, 
were valiant for the truth upon the earth, and loved not their 



OLD PRESBYTERIAN DISSENTERS. 123 



lives unto the death. And the more rare such conduct then 
was, the more honour should be attached to it. As the blood 
of such martyrs afterwards proved the seed of the church, it is 
highly proper that their names and their earnest contendings 
should be kept in everlasting remembrance. 

Shortly after the commencement of the 16th century, the 
Lord stirred up the spirits of Messrs. Patrick Hamilton, George 
Wishart, and other fellow-sufferers, in the kingdom and patience 
of our Lord Jesus Christ, valiantly to oppose those Antichristian 
abominations which had long stood in the holy place. Those 
brave champions in the reformation cause made a noble stand 
in defence of the truth ; they resisted error and corruption, even 
unto blood, striving against sin ; they had the honourable testi- 
mony of God and a good conscience in the midst of their suffer- 
ings ; while their memories and honest pleadings will be savoury 
among the faithful friends of Christ to the latest posterity. 

Between the years 1557 and 1590, comprehending the prin- 
cipal part of what has usually been termed our first reformation, 
many precious efforts were made for the purging of the Lord's 
sanctuary, and also for the rectifying of abuses in the state. A 
considerable number of public bonds, or covenants, for the 
maintenance of the true religion, were seriously entered into. 
Among these, the Deed, known by the name of the National 
Covenant of Scotland, holds a distinguished place. The famous 
Scotch Confession of Faith was composed, and was also adopted 
and solemnly ratified by both church and state. The First and 
Second Books of Discipline were prepared and brought into 
practice, as precious helps for supporting the comely order of 
Christ's house. Many laudable acts were passed, in opposition 
to the mass, the abuse of the sacraments, the Pope's usurped 
authority, and other branches of the Romish superstition. So- 
lemn protestations and remonstrances were repeatedly entered 
against the encroachments which the civil powers were often 
making on the prerogatives of Christ, and the intrinsic privileges 
of the church. Much diligence was shown, even for the refor- 
mation of the state, while many precious laws were enacted for 
guarding the throne against iniquity, and requiring both prince 
and people to profess and practise the same true religion. And 
what is very remarkable for that time, the line of distinction 
between the civil and the ecclesiastic authority was drawn with 
a considerable degree of precision. Such noble exertions for 
suppressing the abominations of mystical Babylon, and in de- 
fence of the truth, have always met with our hearty approbation. 

As to the interval between 1590 and 1637, when diocesan 
prelacy gained very much ground in Scotland, there were then 
also many faithful witnesses who wrestled very earnestly in be- 
half of the true Protestant and Presbyterian religion, and whose 



124 



A SHORT ACCOUNT OF THE 



honourable exertions, in witnessing for Christ, were long and 
gratefully remembered. But we now proceed to declare our 
special and hearty approbation of the precious reformation at- 
tainments between 1638 and 1649, as these evidently put the 
cope-stone upon the building, with the shoutings of " Grace, 
grace unto it." 

While turning their attention to the remarkable advances in 
reformation which distinguished this period, the Old Dissenters 
are not ashamed to acknowledge that they include the salutary 
laws of the state, as well as the procedure of the church, in the 
objects of their approbation. They consider the Holy Scrip- 
tures, wherever they are enjoyed, as the standard of human 
conduct, even in the state or commonwealth of God's professing 
people. Nor are they able to conceive why six of the ten pre- 
cepts in the moral law should respect the demeanour of man- 
kind in civil society, or why so much should be said concerning 
the qualifications and duties of civil rulers in the volume of in- 
spiration, if it be not the design of Jehovah that these parts of 
revelation should be actually applied as well as the rest, and 
that the rules which they exhibit should be reduced to practice. 
To us it appears inconsistent and absurd to set aside the re- 
vealed will of God, even in these matters, and to send back 
those who enjoy it to the feeble light of their natural and un- 
assisted reason, in the organizing of civil society, fixing its fun- 
damental laws, and ascertaining the terms or conditions on 
which the places of power and trust are to be filled. A civil 
state, or nation at large, we have been accustomed to consider 
as a voluntary association of free agents, having a right to fix 
on what fundamental laws, and terms of admission into power, 
they may judge most proper and best calculated to promote the 
good of the society ; providing that, in all cases where they have 
the benefit of the Bible, these laws harmonize either with the 
letter or with the genuine spirit and scope of the Scriptures. 

Having these views, and acting on these principles, we find 
that our worthy ancestors, at the period to which we now refer, 
formed both their civil and their ecclesiastical constitution in 
such manner as appeared unto them to be consistent with the 
plainly revealed will of God. From the throne, to the lowest 
seat of judgment in the nation, the places of power were care- 
fully guarded by salutary laws, excluding Papists, Prelates, and 
all others of every description who were evidently known to be 
unfriendly to the covenanted uniformity, and to that precious 
work of reformation which, in the holy providence of God, was 
now brought forward to very considerable perfection. Even 
the army was, in like manner, purged of disaffected persons, 
while similar laws guarded the various military posts through 
the kingdom. 



OLD PRESBYTERIAN DISSENTERS. 



125 



While, in this manner, the fundamental and solemnly ratified 
statutes of the kingdom excluded the known enemies of the re- 
formation, they, on the other hand, required, of all such as 
should be admitted into places of power, the open profession of 
the true Protestant and Presbyterian religion, as delineated in 
the Word of God ; the acknowledgment of the doctrines con- 
tained in the Confession of Faith, and in the Catechisms, Larger 
and Shorter ; subscription to the binding obligation of the 
Covenants, National and Solemn League; together with the 
practical countenancing, defending, and promoting of these, to 
the utmost of their power, and through the whole extent of their 
jurisdiction. Many valuable laws were also enacted by the 
Legislature for encouraging the taking and subscribing of the 
Covenants, and for suppressing open wickedness. 

The advances in reformation which distinguished the ecclesi- 
astical department, at this period, were no less remarkable and 
worthy of approbation. Prelacy was clearly found to have been 
abjured by the National Covenant of Scotland. The five arti- 
cles of Perth, viz., kneeling at the sacrament of the Lord's Sup- 
per, private administration of it, private baptism, confirmation 
of children, and observation of holydays, were also found to be 
condemned by the true spirit of said Covenant. Accordingly, 
the National Covenant was solemnly renewed and sworn, by all 
ranks in the land, in this view, and with this explanation of it. 
The arrogant, ignorant, and grossly scandalous Bishops were 
suspended, and deposed from their offices. Christ's Headship, 
as the alone King upon the holy hill of Zion, and the intrinsic 
privileges of his church, were boldly asserted, and strenuously 
contended for, in the face of every opposition. Patronages 
were totally abolished. The Solemn League and Covenant of 
the three kingdoms was composed, as a happy mean of healing 
the breaches whereby the land did shake ; it was cheerfully 
sworn by all ranks, and vigorous exertions were made to have 
the ends of it promoted through every part of the united king- 
doms. The best endeavours were made for the promoting of 
personal holiness; the sanctifying of the Lord's day; the regu- 
lar performance of family worship in the houses of great and 
small; conscientious attendance upon public ordinances; and 
the pointed discharge of all the relative duties in civil and in 
religious society. A Scriptural confession of faith and cate- 
chisms were diligently prepared, openly adopted, and solemnly 
ratified, by church and state, as the subordinate standards of 
doctrine for the church of Christ in the three kingdoms. The 
precious form of Presbyterian church government, drawn from 
the Word of God, was also composed, and publickly received, 
as a part of the covenanted uniformity ; a valuable directory, 
for the conducting of public and private worship, was adopted, 



126 



A SHORT ACCOUNT OF THE 



with the same view ; and a great many acts of the reforming 
assemblies were published, for assisting in the future manage- 
ment of church affairs. Thus the professing spouse of Christ 
looked forth, " Fair as the moon, clear as the sun, and terrible 
as an army with banners." 

Considering human society as formed by mutual consent, and 
themselves as free agents, the Old Dissenters have always reck- 
oned it their duty, and they reckon it their duty still, solemnly 
and openly to avow their approbation of the reformation consti- 
tution, both civil and ecclesiastic. But in making this avowal, 
it is very remote from their intention to say, that even the re- 
formation constitutions were absolutely perfect, and incapable of 
any farther improvement; or, on the other hand, to say that 
there was nothing good in the revolution settlement. Such 
thoughts never once entered into their minds. Meanwhile, in 
respect of conformity to the revealed will of God, the latter can 
certainly bear no comparison with the former. 

SECTION V. 

THE DEPARTURES FROM THE REFORMATION ATTAINMENTS, 
AGAINST WHICH THE DISSENTERS RECKON IT THEIR DUTY TO 
TESTIFY. 

While the ministers and professors of the Christian religion in 
general are required to consider themselves as " set for the de- 
fence of the gospel ;" it seems likewise to be an important part 
of their duty, (i not to suffer sin upon their brother — to with- 
stand those who are to be blamed" — and to testify against the 
generation, amongst whom they live, in so far as the deeds 
thereof are evil. 

Our Lord himself not only bore witness unto the truth, but, 
at the same time, solemnly remonstrated against the Scribes and 
Pharisees for introducing error and other corruptions into the 
Church of God. We also find him, in his Epistles to the Seven 
Churches of Asia, particularly commending those who withstood 
the introduction of error and corruption ; while he severely re- 
prehends such as tamely submitted to these evils, and delivered 
not their own souls by faithfully warning against them. 

In imitation of their Lord and Master, we find the Apostles 
ever careful to combat the false doctrines, corruptions in wor- 
ship, and gross immoralities, which appeared in their times. It 
may, indeed, be difficult to manage this part of an honest testi- 
mony with becoming temper and spirit; but the most necessary 
and important duties are often attended with much difficulty in 
the right performance of them. 



\ 

OLD PRESBYTERIAN DISSENTERS. 127 

Tracing the defections from former attainments, according to 
the order of time in which they happened, we must give a dis- 
tinguishing place to the anarchy and confusion which were in- 
troduced at the beginning of Comwell's usurpation ; by means 
of which, the reformation-constitutions, both civil and ecclesi- 
astic, were completely unhinged. The Public Resolutions for 
receiving into places of power and trust, through the nation, 
even such as were abundantly well known to be unfriendly to 
the covenanted uniformity and fundamental laws of the king- 
dom, belong also to this period. These things happened in 
the years 1650 and 1651 ; and they loudly proclaimed our de- 
parture from the living God — for, we may always expect, " that 
the wicked will walk on every side, when the vilest men are 
exalted." Both church and state revolted more and more, till 
the restoration of Charles II. in 1660. 

From the Restoration, until the Revolution which happened in 
the year 1688, we find a long and dismal train of defections, 
which particularly claim our attention, and deserve to be re- 
monstrated against by all who plead the reformation cause. 
Amongst others, the following may be specified : — 

The rash and unqualified restoration of Charles, without any 
security either sought or given, for the preservation of the true 
religion, or the observation of the coronation oath which he had 
taken at Scoon many years before; the superstitious observance 
of a public anniversary, on account of that unhallowed restora- 
tion ; the heaven-daring Act Hecissory^ in the year 1661, with 
other sinful acts of the same backsliding parliament ; openly and 
avowedly overturning, at once, the preceding glorious work of 
reformation, and branding it with the odious appellations of 
rebellion and sedition ; the re-admission of Prelacy, with its 
numerous train of concomitant evils, after having been abjured 
by all ranks of men through the kingdom, in the most solemn 
manner ; the tyrannical restraining of ministerial freedom ; the 
restoring of patronages; the frequent imposition of sinful, and, 
in some instances, self-contradictory, oaths ; the contemptuous 
rejecting, burning, and burying of the public national covenants, 
alongst with other publications of the same spirit and tendency ; 
the barbarous and most inhuman persecution of the faithful 
witnesses for the Redeemer's cause, during the long period of 
twenty-eight years ; together with the many unwarrantable, 
cunningly devised, and deeply ensnaring tolerations, and in- 
dulgences which characterized this period, especially the latter 
end of it. 

While Dissenters testify against toleration, they are not to 
be understood as meaning a merely passive toleration, implying 
nothing more than simply permitting men to exist unmolested, 
and to hold their different opinions, without using external 



128 



A SHORT ACCOUNT OF THE 



violence to make them change these, or to exterminate them 
from the face of the earth if they do not. Forbearance of this 
kind, after every scriptural and rational mean has been used 
without effect, cannot be condemned. But what they have in 
view is, that authoritative toleration in which the rulers of a 
kingdom, assuming the character of judges in these matters, by 
their proclamations, or other public deeds, declare what different 
opinions or systems they will allow to be taught and propagated, 
and to what modes of worship they will give countenance and 
protection, while they exclude others from that supposed pri- 
vilege. 

This is unquestionably to usurp the prerogative of Jehovah ; 
for, it should ever be remembered, that no man whatsoever has 
any right, even for himself, either to hold or propagate opinions 
which are at variance with the revealed will of God ; nor have 
church members themselves, whether in official or in private 
capacity, a right either to profess or practise any other religion 
than what Jehovah, the great Lord of the conscience, prescribes 
for them. Hence, says the church's Lawgiver, " Teaching 
them to observe all things whatsoever I have commanded you." 
How, then, can any man, or class of men, give to others a right 
which they have not themselves ? The true religion, sanctioned 
by Divine authority, speaks for itself, and needs no toleration 
from men ; false religion ought to be rejected as reprobate silver, 
and is incapable of toleration. To speak with holy reverence, 
God himself cannot allow it, inasmuch as it is contrary to his 
glorious perfections ; for mortal men, then, to give it their coun- 
tenance, must certainly be very daring presumption. But, to 
carry forward our enumeration, 

We may further observe, that between the revolution in 16S8, 
and the present time, there will also be found many striking evi- 
dences of our mournful backsliding ; against which it becomes 
us to testify, and over which we ought deeply to lament. The 
remarkable goodness of Divine Providence at the revolution, in 
graciously delivering the nation from Popish tyranny and blood- 
shed, was sadly misimproved by the formation of exceedingly 
defective constitutions, both civil and ecclesiastic, and by the 
corresponding administrations ever since. Were we to examine 
the materials of which the great fabric of the united constitution 
was at that time composed, we should, no doubt, find many 
excellent things in both the civil and ecclesiastic departments ; 
but, alas, these were blended with much heterogenous matter, 
which tarnished the whole, and loudly proclaimed the retrograde 
motion of the nation's representatives. 

The Word of God, which ought to have regulated their con- 
duct in organizing the great civil society of the state, and in 
fixing the conditions of advancement to places of power and 



OLD PRESBYTERIAN DISSENTERS. 



129 



trust within it, was entirely out of the question. The valuable 
reformation acts of the Scottish Parliaments between 1638 and 
1649, which had been formerly considered as so many precious 
bulwarks for guarding the places of power, were totally over- 
looked, and formed no part of the British code at the revolution, 
nor have they ever formed any part of it since. 

Prelacy, which had been openly abjured by all ranks of men 
in Scotland, England, and Ireland, was now made the founda- 
tion and chief corner stone of the great national building ; inas- 
much as the open profession and practice of it in his own per- 
son and family— the legal support and defence of it, as the es- 
tablished religion of England and Ireland — together with the 
preserving unto the diocesan bishops and churches committed 
to their charge all such rights and privileges as by law either 
did or should apertain unto them, were made the essential, the 
positively fixed condition ; without swearing and subscribing to 
which, the supreme magistrate could not be permitted to wear 
the British crown. The bishops, blasphemously styled lords 
spiritual, were declared to be constituent members in one of 
the Houses of Parliament. 

A religious supremacy, totally unwarranted, yea positively 
condemned in the Word of God, was still vested in the crown. 
Hence, by the law of England, the king was constituted, " the 
head and supreme governor of the national church the dernier 
resort in all ecclesiastical causes ; an appeal lying ultimately to 
him in chancery from the sentence of every ecclesiastical judge. 
In virtue of this authority, it was declared to be his right to 
convene, prorogue, restrain, regulate, and dissolve all ecclesias- 
tical Synods and Convocations. Nor can it be refused that this 
Supremacy, though not to the same degree, yet, in the true spirit 
of it, is extended to the Church of Scotland also. From the 
revolution to the present time, the king assumes it as his right 
to call, adjourn, or dissolve the general assemblies of the church, 
according to his pleasure ; and there have not been wanting in- 
stances of doing it in a very arbitrary and authoritative like 
manner. He reckons it his prerogative, if need should at any 
time so require, to circumscribe the objects of their attention, 
forbidding them to meddle with such things as he may judge it 
improper for them to discuss. He prescribes for the ministers 
of the Gospel these political oaths, without the swearing of 
which they shall not be permitted to exercise their office. He 
peremptorily commands these ministers, as his servants, to read, 
on the Lord's day, after public worship, his proclamations, or 
other state papers, which may be subservient to the purposes 
of Government. He authoritatively imposes public fasts upon 
the church; and commands them to be observed, under the 
sanction of such civil pains as he and his privy council may 

R 



130 



A SHORT ACCOUNT OF THE 



think proper to inflict. By that ensnaring instrument, the 
sacramental test, he requires, even of those who are in the 
communion of the Presbyterian Church of Scotland, that, in 
order to qualify them for a post under Government, they shall 
take the Sacrament of the Lord's Supper, after the superstitious 
manner of the Church of England ; — a most impious prostitu- 
tion of that sacred ordinance, and a most glaring imposition 
upon the consciences of men — providing those who submit to 
it have any conscience in these matters ! Add to these, that 
the right of presenting to a vacant charge, through a great many 
parishes in Scotland, is considered as vested in the crown. 

As an additional ratification of all those things, an incorporat- 
ing union of Scotland and England was mutually formed in the 
year 1707 ; whereby the former state of matters, in the respec- 
tive churches, was unalterably confirmed : and, consequently, 
an attempt made to seal for ever the destruction of that cove- 
nanted uniformity in religion which characterized the reforma- 
tion period. This union was, in the year 1712, followed by a 
nearly boundless and authoritative toleration ; which must also 
be considered as having the same tendency. 

Nor must we forget, in this enumeration, the national coun- 
tenance given to abjured Popery, by the legal support and de-> 
fence of it, in the vast province of Canada, in North America ; 
the authoritative toleration of it in England and Ireland, and 
now also in Scotland ; together with the good-will manifested 
to protect and encourage it in the island of Corsica, during the 
short time that said island was attached to the British crown. 

The repeated and obstinate refusals to abolish the unhallowed 
slave trade, together with the wantonly entering into, and pro- 
longing many excessively burdensome and destructive wars ; 
though they may not so directly appear as a contrast to the 
state of things in the reformation period — are, notwithstanding, 
mournful proofs of our national guilt and departure from the 
living God, and also deserve to be testified against. 

In the Established Church of Scotland, both at and since the 
revolution, there will likewise be found many things calling for 
mourning, lamentation, and wo. In her first formation, she 
cannot, certainly, be considered as a purely scriptural and Gospel 
church ; but rather as a politico-ecclesiastic fabric, inasmuch as 
the civil state, taking the lead, prescribed, and fixed for her, the 
doctrine, the government, and discipline, unto which she must 
adhere ; and, having done this, ordered such constituent mem- 
bers, as they thought proper, to sit down in a general assembly 
to consult, and to rise again, according to their pleasure. In 
choosing the model on which she was to form, she, or rather 
the state for her, made a retrograde motion of nearly a hundred 
vears — knowingly and designedly overlooking the precious re- 



OLD PRESBYTERIAN DISSENTERS. 



iai 



formation period, between 1638 and 1649; and, consequently, 
disregarding also her Lord's express command — " Remember 
how thou bast received and heard, and hold fast, and repent." 
She has uniformly and tamely submitted to the various encroach- 
ments of the civil power upon her intrinsic rights and privileges, 
without expressly and openly asserting either the divine and 
exclusive title of Presbytery, as the alone mode of church- 
government appointed by Christ, or his sole headship over his 
church. She has repeatedly and obstinately refused to revive 
the remembrance of these public and solemn vows which the 
nation is under to the Most High God ; and, accordingly, she 
has always turned a deaf ear to the many just and weighty 
grievances which, from time to time, have been tabled before 
her judicatories, with regard to such culpable omissions. In- 
stead of throwing off the galling yoke of patronage, she has 
wreathed it more and more closely about her own neck. She 
has often passed too slightly, and, especially in her higher courts, 
given too much countenance to Socinian and Arminian errors. 
Receiving of pecuniary compensations, in place of openly in 
flicting the censures of the Lord's house, in the case of fornica- 
tion ; private administrations of baptism ; and, in a great many 
instances at least, exceedingly lax admissions to the holy ordi- 
nance of the Lord's Supper, are also just ground of regret in 
the Established Church. 

We are very sorry that there should be occasion to mention, 
amongst our mournful departures from reformation attainments, 
those public testimonies, or statements of religious principles, 
which treat Divine truths with evident partiality, leaving a very 
considerable and important part behind. When the ministers 
of religion are called to teach those amongst whom they labour 
to observe all things whatsoever Christ hath commanded ; when 
we are positively enjoined whereunto we have already attained, 
to walk by the same rule ; and when churches and nations are 
required to remember how they have received and heard, there 
is never the slightest information given that we are at liberty to 
pick and choose amongst these things. 

But while we lament the partiality of the testimonies, or state- 
ments, which we have in view, let us not be misunderstood as 
though we undervalued or rejected what is praiseworthy in 
them. If any man, or class of men, be enabled to be faithful 
even in a few things, we desire to rejoice, yea and herein do 
rejoice, though we should be under the disagreeable necessity of 
testifying against them in some other things wherein they are to 
be blamed. The great pattern of all perfection himself, who 
came to bear witness to the truth, commended whatever was 
good in the Asiatic churches to whom his Epistles are addressed, 
though at the same time he had somewhat against them. His 



132 



A SHORT ACCOUNT OF THE 



faithful witnesses, while acting ministerially in his name, and by 
his authority, seem warranted to follow such a noble example. 

To separate from the prevailing party in a corrupt church ; 
to enter a solemn protest against patronage, the disseminating 
of erroneous doctrine, and several abuses in discipline and go- 
vernment, and strongly to assert and vindicate the doctrines of 
free grace, endeavouring at the same time to have them preached 
and propagated through the land, as our Seceding brethren 
have done, is all very well ; but why not search the evils to the 
bottom, and exhibit a full and impartial testimony against all 
the radical defects of both the civil and ecclesiastic departments 
in the revolution settlement? Why attempt to reconcile things 
which, from their very nature, appear to be altogether irrecon- 
cilable — viz., on the one hand, to profess adherence to all the 
reformation attainments between 1638 and 1649, when Prelacy 
was solemnly abjured by all ranks of men in the kingdom, and 
the fundamental laws of the nation required that the prince and 
the people should be of the same covenanted and Presbyterian 
religion ; and, on the other hand, to approve and extol a go- 
vernment, the very first and fundamental laws of which require, 
upon solemn oath, the profession and maintenance of Prelacy, 
as the indispensable condition upon which the sceptre is to be 
swayed, in either civil or religious things ? Many acts of mal- 
administration, in the best of human governments, should be 
overlooked before we reject them altogether ; but when such 
things are interwoven into the very essence of the constitution, 
it must make a material difference. "Why pretend to justify, 
and strongly to approve, the conduct of our renowned martyrs, 
in the time of the late persecution ; who, though a very small 
and despised minority in the nation, totally rejected the authority 
of the powers that then were, in both civil and^ religious things; 
and, at the same time, condemn those who cannot, in judgment 
and conscience, subscribe to the British Government on account 
of its fundamental laws, independent of mal- ad ministrations, 
necessarily involving the nation in mournful apostacy from their 
former attainments ? Why profess (as is done by one of the 
parties,) to renew the original covenants, which unquestionably 
embraced all the reformation attainments in the state as well as 
in the church, and yet exclude from the bond, avowedly formed 
for that purpose, the civil part of our reformation ? 

We are as much against blending civil and religious things 
together, or, in other words, putting them out of their proper 
place, as our brethren possibly can be. It is well known that a 
very material part of our testimony is stated in direct opposition 
to this, and is intended to draw the line of distinction between 
the church and the state. But as the same bible and the same 
moral law require the conscientious performance of our duty to 



OLD PRESBYTERIAN DISSENTERS. 



133 



God, and of our duty to man, we are unable to see the incon- 
sistency of expressing our resolution, even in the same covenant, 
seriously to attend unto the duties comprehended in both tables 
of the law, though each in their own place ; and also of assert- 
ing the character of those superiors whom we reckon ourselves 
bound to obey. 

Why refuse, as is done by the other party of our Seceding 
brethren, to make the trumpet give a distinct sound, with respect 
to the binding obligation of the National Covenant of Scotland, 
and of the Solemn League and Covenant of the three kingdoms ? 
Does the Word of God forbid, or would it be inconsistent with re- 
formation principles, plainly to speak out; that these covenants, 
even strictly and formally considered as the righteous and divinely 
warranted deeds of our ancestors, are still binding on their latest 
posterity ? Is not the party sworn unto the ever-living and true 
God, whose name and memorial continue the same through all 
generations? And are not the parties who solemnly lifted up 
their hands to Him, while collectively and formally considered, 
still in existence ? If the same covenant bound the successive 
generations of ancient Israel, we cannot see how a scriptural 
covenant should not, by parity of reason, bind, even yet, from 
generation to generation. 

To dissent from those with whom they formerly associated, 
on account of their violently settling ministers over reclaiming 
congregations, and to refuse their countenance to such as preach, 
or otherwise disseminate legal doctrines, which are the chief 
characteristics of the Relief party, is so far commendable. But 
honesty, in such matters, certainly required that something 
more should have been done. A clear line of distinction ought 
to be drawn between the church that it is left, and the church 
that professes to take separate ground, instead of their respective 
members being frequently mingled together in one of the closest 
and most solemn acts of church communion upon earth, the 
celebration of the Lord's Supper. It is surely requisite, for 
vindication of the truth, that other defections in the Established 
Church, as well as patronage and legal doctrine, should be 
testified against. Instead of denying the duty of explicit cove- 
nanting in gospel times, as a great number, at least, of the 
Relief body do, it would be much liker the character of Christ's 
witnesses openly to assert and defend that duty, both as fully 
warranted by the Word of God, and as a precious part of our 
reformation-attainments. And, in place of condemning, as these 
brethren also do, even sound and scriptural creeds and confes- 
sions, intended as subordinate tests of orthodoxy, and as happy 
means of bringing Christians to " think the same things, and 
to speak the same things," it would, certainly, be more becoming 
those who mean as well as others to be set for the defence of 



134 



A SHORT ACCOUNT OF THE 



the Gospel, candidly to adopt such creeds, and to join with 
others in the vindication of them. They cannot but know that 
those who have received the crown of martyrdom for keeping 
the word of Christ's patience in the hour of temptation are re- 
presented as slain, not simply for the Word of God, but also 
for their testimony which they held concerning it. Nor will it 
be easy to deny that they themselves, and indeed all societies 
without exception, are obliged oftentimes to act on the very 
same general principles upon which creeds and confessions can 
easily be defended, though they may reject the name. 

To allow the Christian people, who may reckon themselves 
aggrieved by patronage, to erect a separate place of worship in 
the parish, and to choose their own ministers, who may preach 
unto them the evangelical doctrines of the Gospel, as is done in 
the Chapels of Ease through the country, is no doubt suffering 
the people to exercise part of the liberty wherewith Christ has 
made his church free ; but, to circumscribe the power of these 
ministers by denying them, either in whole or in part, the keys 
of discipline and government, or obliging them to hold these at 
the precarious will of the parish session, is certainly a novelty 
in the church of Christ — a scheme which has not the shadow of 
foundation in the revealed will of God. 

To manifest a warm zeal, providing it were according to know- 
ledge, for propagating the doctrines of Christianity in the differ- 
ent parts of the kingdom, as the Union churches, or Tabernacle 
people, with other Independents, profess to do, cannot be 
blamed, abstractly considered ; but it is certainly matter of deep 
regret that this should be done at the expense of overturning, 
in part at least, the comely order of Christ's "house, by hurrying 
forward to the work of the ministry great numbers of raw and 
untutored persons, who have not actually used, nor indeed been 
allowed time to use, the necessary means of preparation for such 
an important and arduous undertaking. This procedure is evi- 
dently calculated to bring the office of the holy ministry into 
disrepute, as has frequently been acknowledged even by those 
who, in other respects, befriended the scheme. It is certainly 
at variance with both the letter and true spirit of the Divine in- 
junction, " Lay hands suddenly on no man." 

We mean not to assert that what is ordinarily called a liberal, 
or university education, is, in all possible cases, or in all extra- 
ordinary circumstances, indispensably necessary to the work of 
the ministry ; nor do we pretend exactly to draw the line, and 
to say what degree of it may be requisite. Meanwhile, we 
apprehend that it may safely be admitted as a general rule, 
that in all ordinary cases, and when time can by any means 
be afforded, instead of abridging the attention which has 
been given by Presbyterian churches to such means of pre- 



OLD PRESBYTERIAN DISSENTERS. 



135 



paration, we ought rather, were it practicable, to double our 
diligence. 

It is well known that the Old Testament is originally written 
in Hebrew, and the New Testament in Greek. How we can 
expect, without a pretty extensive and accurate knowledge of 
these languages, to explain unto the people the admirable beauty 
and force of the nervous original — correct mistranslations — or 
combat the adversaries of divine truth, on their own ground, 
and with their own weapons, while attempting to shelter them- 
selves under particular texts of Scripture, it is certainly very 
difficult to see. 

If it has pleased God, in the revelations of his will, to com- 
prehend many references to the ancient customs and usages of 
different nations, to lead our views to geographical descriptions 
of countries which have been the scenes of his wonderful works, 
and to give us large portions of natural and moral philosophy, 
with precious stores of theological truths, we should reckon it 
a fair conclusion, that a very considerable proportion of time 
and attention ought to be bestowed on these things, in order 
that we may ourselves understand what we read, and may be 
the better fitted, through the Divine blessing on these means, 
to explain and illustrate it unto the others, for their instruction 
and comfort 

As to the superior claim of the Presbyterian above the Inde- 
pendent form of church-government, it is surely very obvious 
that, through the Divine revelation, a line of distinction, clear as 
noon-day, is uniformly drawn between teachers and taught, the 
pastors or shepherds of the flock who are to feed and rule them, 
and the flock itself put under their care. A statement which, 
though it stood alone, we humbly apprehend, would amount to 
a demonstration that the power, whether of ruling, discipling, 
or feeding the flock of Christ is not indiscriminately committed 
to the community at large, but to certain persons solemnly and 
formally set apart for that very purpose, according to the obvi- 
ous rules of the Word. 

Nor is it less plain that the Sacred Scriptures require all 
office-bearers in the church, whether only ruling with diligence, 
or besides that, also labouring in word and doctrine, to be pos- 
sessed of such peculiar gifts and qualifications as cannot be rea- 
sonably expected amongst the multitude in general — even grant- 
ing them to be the multitude of those who believe, and who, in 
other respects, may be of one heart and one soul. Besides, 

Can it be denied, that when Christ gave the keys of the king- 
dom of heaven, and granted a power ministerially to bind and 
loose upon earth what should be bound and loosed in heaven, 
when the procedure was in his name and agreeable to his will; 
he made not this grant to all church members indiscriminately, 



136 



A SHORT ACCOUNT OP THE 



but to chosen disciples or apostles, whom he clothed with a 
commission to go and preach the Gospel to every creature, and 
to teach the nations, baptizing them ? 

It also claims our notice, that, according to the scriptural 
account of the holy ministry, as comprehending both ruling and 
feeding, it is such a laborious and interesting service as requires 
those who are called unto it to give themselves wholly to that 
very thing — whether teaching, they must wait on their teach- 
ing — or ministry, they must wait on their ministry. 

Add to these, that in the primitive apostolical churches they 
were not the people or community of church members at large 
who ordained those decrees, which seemed good to the Holy 
Ghost and to them, and which were given for regulating the 
conduct of Christian congregations ; but they were the apostles 
and elders who had come together for that purpose, in open 
court, to be sure, and cheerfully allowing the multitude to attend, 
which is also the case with the Presbyterians of later times. 

It will no doubt be objected, " that even with Presbyterians, 
some of the people, ordinarily called lay elders, are allowed the 
honour of ruling in the church ;" but this militates nothing 
against the general argument. These ruling elders stand not 
alone, nor compose the body of those who take the management 
of church affairs ; they are only added for the better conducting 
the discipline and government of the church, as helpers or as- 
sistants unto those who labour in word and doctrine ; they 
are, by the congregation's choice, selected and separated from 
their brethren ; they are always considered as distinguished 
from the multitude at large, by such gifts and qualifications as 
are requisite for the part which they have to act ; and they are 
solemnly ordained, and set apart for their office. They are, 
indeed, usually employed like other men in some one or other 
of the common avocations of human life. But even with respect 
to that, it is an object of attention that they shall, if possible, 
be less embarrassed with worldly concerns, than what many 
others of the congregation must necessarily be. So that we still 
proceed on the broad principle, " that all are not prophets — all 
are not pastors," nor are all even ruling elders, for managing 
the discipline and government of the Christian church, 

SECTION VL 

CONTAINING AN OUTLINE OF THE DOCTRINE, WORSHIP, DISCIP- 
LINE, AND GOVERNMENT, TO WHICH THE OLD DISSENTERS 
ADHERE, AND OF THEIR PRESENT SITUATION. [AN. 1806.] 

The form of sound words which Christ himself has exhibited 
in the sacred oracles, the Dissenters always consider as the rule 



OLD PRESBYTERIAN DISSENTERS. 



137 



for their doctrine. As a subordinate standard agreeable to 
this, they adopt the Westminster Confession of Faith, with the 
Catechisms, Larger and Shorter, which they consider as a well 
digested summary of what should be taught in the church. 
These doctrines are generally distinguished by the names Evan- 
gelical or Calvinistic. But the Dissenters wish to regard things 
rather than names. 

With respect to worship, they consider the following as the 
divinely instituted ordinances of religious worship, in which 
God is to be worshipped in spirit and in truth ; public prayers, 
with the heart and with the understanding also, and in a known 
tongue, but not, in written, or humanly prescribed forms ; sing- 
ing psalms of divine inspiration, and these alone ; reading and 
expounding the Scriptures ; preaching, and receiving the Word ; 
administering, and receiving the sacraments of baptism and the 
Lord's Supper ; together with public fasting and thanksgiving, 
as the circumstances of the church may require. But they reject 
all rites and ceremonies of human invention, without exception. 
Agreeably to this, they follow substantially, as a subordinate 
rule, the Westminster Directory for public worship. 

For regulating their discipline, both as to matter and manner, 
the Dissenters wish carefully to attend unto what the Spirit 
saith to the Churches, especially in the New Testament ; while, 
in consistency with this, they take what aid they can find, from 
the ancient books of discipline of public authority in the Church 
of Scotland, together with the acts and decisions of Assembly 
in the time of the Reformation. And as to the particular mode 
of proceeding in these matters, they observe much the same 
forms of process with the other Presbyterian churches of Scot- 
land. 

With regard to the church rule, and the subordination of 
the several Ecclesiastic Courts, the Old Dissenters are strict 
Presbyterians, taking, according to the best judgment they are 
able to form of them, the Holy Scriptures for their infallible 
standard; and, in subordination to these, adopting the form of 
presbyterial church gevernment, agreed upon by the West- 
minster Assembly. Some of their reasons for preferring this 
to every other mode of managing matters in the Church of 
Christ, may be seen above. 

The Old Presbyterian Dissenters have nothing to boast with 
respect to the numbers of either their ministers or people. 
They have not, as yet, had any Ecclesiastical Court among 
them higher than a Presbytery. They have, indeed, three of 
these in their connexion — one in Scotland, one in Ireland, and 
one in North America. These, and the people under their in- 
spection, have hitherto, on account of their local situation, only 
considered themselves and corresponded together as sister 

s 



138 



OLD PRESBYTERIAN DISSENTERS. 



churches, espousing the same testimony, and acting on the same 
principles. It hath sometimes, indeed, been proposed to divide 
the Scotch Presbytery, and to form a Synod ; but, owing to a 
considerable number of deaths amongst their ministers, it hath 
not yet been carried into execution. In Scotland, they have 
about sixteen congregations, some small, and some larger, but 
none of them very numerous. Of these, eleven have fixed pastors, 
two of the eleven being eollegiate*charges. The rest of the 
congregations are vacant for the present. In Ireland, they 
have ten congregations which have fixed pastors, and two vacant 
In America, five, which have fixed pastors, and four or five 
vacant. Their judicial testimony, together with the various 
defences thereof; their terms of communion, accompanied with 
an explanation and defence ; together with their several warn- 
ings against Popery, against Socinian and Unitarian errors, and 
against some prevailing sins and immoralities, are before the 
public, and may be consulted by those who choose. 



j 



APPENDIX. 



CONTAINING A FEW STRICTURES ON A PROPER TESTIMONY FOR 

THE TRUTH. 

Amidst the various capacities in which the Christian is called 
to act, it must not be forgotten that he sustains the character of 
a witness — <c Ye are my witnesses, saith the Lord." To sup- 
port the honour of this character, it becomes necessary to ex- 
hibit a proper testimony for Christ, and for the word of his 
patience. It deserves consideration, what may be some of the 
distinguishing characteristics of such a testimony. 

Whether the deed of this kind be verbal or written, it should, 
unquestionably, be stated and exhibited under the influence of 
pure inward motives ; the party, whether an individual or a 
society at large, having it as the great concern to act in the 
fear of the Lord, and with a suitable regard to his declarative 
glory amongst men. Though our fellow Christians cannot enter 
into the springs of action in our heart, nor have they any title 
to do it; yet it is the Lord's prerogative, to search the heart, 
and to try the reins. Accordingly, we owe it as a tribute unto 
his omniscience, to keep our hearts, with all diligence, and to 
examine carefully, if they be right with him, in this, as well as 
in every other duty ; especially as there are many deceits by 
which we are liable to be ensnared. A self-righteous principle, 
disposing the party to say unto his neighbour, " Stand by thy- 
self, for I am holier than thou" — a kind of malicious pleasure in 
finding fault — a desire of making a fair show in the flesh, by 
having a name to live amongst those around us ; or wantonly 
assuming the fair cloak of a flaming profession as a cover for 
practical irregularities; these, or such like sinister motives may, 
peradventure, be frequently found to actuate, many professors 
of religion. The Scribes and Pharisees of our Saviour's time 
could manifest a warm zeal for the sanctification of the Sabbath , 
while the malicious design was to asperse the character of him 
who could not possibly be convicted of sin. Of all such motives 
the witness for Christ should ever be aware. 



140 



APPENDIX. 



Let it also be remarked, that a testimony for the truth, as it 
is in Jesus, should be wholly regulated by the Sacred Scriptures. 
These are Jehovah's own testimony for asserting the honour of 
his kingdom, and the glory of his excellent Majesty. And 
wherever they are enjoyed, they should be considered as the 
infallible standard for directing the conduct of his reasonable 
offspring, in both their ecclesiastic and civil capacity. If the 
Church of the living God candidly confess that he is their judge 
and their lawgiver, as well as their Saviour; if they view them- 
selves as moral agents, responsible to him for every part of their 
conduct; and, if Christ, who, as Mediator, now exhibits the law 
for the rule of his people's life, be recognized as the rightful 
Lord and Master of all his witnessing disciples ; it necessarily 
follows, that their public appearances for the interests of his 
kingdom, as well as all their other conduct, must be regulated 
by what the Spirit saith unto the Churches. Even in the in- 
ferior concerns of human life, wise men at least alw ays act upon 
a plan, observe some one rule or another, for directing their 
procedure, and have some distinct object before them. This, 
surely, cannot be less necessary in the honourable employment 
of bearing witness for Christ. With respect, then, to both the 
matter and the manner of a public testimony, the sacred in- 
junction must ever be observed, " to the law and to the testi- 
mony," that is, to the revealed will of God in the oracles of 
truth, " if they speak not according to this word, it is because 
there is no light in them." 

The laudable deed of which we speak, though it cannot 
possibly comprehend a minute detail of every particular, should, 
notwithstanding, exhibit an unbiassed summary of divine truth 
in general. In giving the outline of the precious doctrines 
contended for, and of the errors and immoralities testified 
against, there should be no consultations with flesh and blood, 
in order to avoid reproach. Even such articles as may be more 
obnoxious to a lukewarm generation, or calculated to render 
the testimony more unpopular, ought not, for that reason, to be 
omitted. Every branch of the truth, as it is in Christ, acknow- 
ledges the same divine author, and therefore challenges our 
sincere veneration. The Apostle of the Gentiles, shunned 
not to declare unto the Elders of the Ephesian Church all the 
counsel of God. And when the Redeemer sent his ambassa- 
dors to disciple the nations, baptizing them, his positive injunc- 
tion was, " teaching them to observe all things whatsoever I 
have commanded you." The modern division of Scripture 
doctrines into circumstantial and fundamental, is exceedingly 
insnaring, inasmuch as no certain rule can be given for properly 
drawing the line between these. Whence it is obvious, that 
every one will do it as best suits his own purpose. Aided by 



APPENDIX. 



141 



this delusive distinction, the professors of religion may, if they 
choose, very conveniently exclude from their testimony even 
seasonable and important truths, or precious attainments of 
former times, under the fair pretence that these are only the 
circumstantials of religion. 

In order to exhibit a proper testimony to the world, it is no 
less necessary that it be conducted with impartiality, as to the 
persons or parties who are justly to be blamed. We are no 
advocates for the scheme of levelling all distinctions in human 
society. We readily grant a subordination of rank ; and admit 
the propriety of " giving honour to whom honour is due." 
Meanwhile, we apprehend, that it is fully consistent with doing 
so, impartially to testify against the errors and vices of high and 
low, rich and poor. Even a famous king of Judah may be 
plainly told, by a faithful minister of the sanctuary, " it apper- 
tained not unto thee, Uzziah, to burn incense unto the Lord." 
Daniel could give the proud Babylonish monarch his ordinary 
and distinguishing titles ; and yet honestly warn him, " to break 
off his sins by righteousness, and his iniquities by showing 
mercy to the poor." Yea, in full consistency with esteem for 
exalted character, even one eminent apostle of the Lamb may 
6 withstand another to the face, because he is to be blamed,' 
for his partiality and unfaithfulness. The plain call of heaven 
is, " Cry aloud, spare not; lift up thy voice like a trumpet, and 
show my people their transgression, and the house of Jacob 
their sins." 

A testimony expected to meet the Divine approbation must 
also comprehend the great doctrines of eternal life and happi- 
ness, through our Lord and Saviour Jesus Christ. Paul, who 
belonged to that noble cloud of witnesses, with whom the be- 
lievers of his time were compassed about, declared of himself, 
" that he was set for the defence of the Gospel." Necessity 
was laid upon him to preach the doctrines of free grace and 
salvation. He determines, comparatively speaking, " to know 
nothing but Christ and him crucified." When the Corinthians 
were made willing, in the day of power, and divinely taught to 
embrace Christ and his salvation, the same apostle tells them, 
for their comfort, " the testimony of Christ was confirmed in 
you." The beloved disciple was a strenuous advocate for the 
eternal deity, the true Messiahship, the prophetical, priestly, and 
kingly character, and for the sovereign love and rich grace of 
his Divine Lord ; and he says himself, as a witness for these 
things, " That he bare record of the Word of God, and of the 
testimony of Jesus Christ, and of all things that he saw." In 
like manner, the two witnesses to whom the Lord gives power 
to prophesy in sackcloth, during the reign of antichrist, are 
uniformly represented not only as " keeping the commandments 



142 



APPENDIX. 



of God," but also as " having the testimony c 

That is, as a judicious expositor well expresses 

both a doctrinal and practical witness to the purL 

and of all its ordinances or worship, according hris 

tutions." Indeed, a proper concern for the ho 

deemer, and the happiness of immortal souls, : 

of a public testimony indispensably necessary. 

It must not be forgotten that every such d 

deserves the name of an honourable testimony , 

for the word of his patience, must also in a special manner in- 
clude those truths which are particularly opposed in the time 
and place in which the witnessing party's lot has fallen. The 
conduct of the valiant soldier in the armies of earthly kings, 
might serve for the Christian's example here. A garrison ap- 
pointed to defend a town, or other important place, will care- 
fully observe where the danger is greatest, or the most furious 
assault is made, and will manage the defence accordingly. Let 
not the spiritual and good soldiers of Jesus Christ, required to 
endure hardness in his cause, be behind in this duty; — let them 
ever observe and zealously contend for the present truth. That 
Jesus of Nazareth was the true Messias, promised to the fathers 
— that he came not to destroy the law and the prophets, but to 
fulfil them — that he died for his people's offences, and rose 
again for their justification — that he was exalted as a Prince 
and a Saviour, to give repentance unto Israel, and the forgive- 
ness of sins — and that there is no salvation in any other, these 
were the great truths most violently attacked and vigorously 
opposed in the days of the apostles ; accordingly, they set them- 
selves for the defence of these in the most strenuous manner, 
not loving their lives, even unto the death. In this, as in many 
other things, they have left us a noble example, that we should 
follow their steps. Once more, 

A testimony rightly stated for the interests of religion, should 
undoubtedly embrace all the honourable attainments of former 
times. Either this must be admitted, or some excuse must be 
found for going back, even after we have known the way of 
righteousness ; but for this the Word of God makes no allow- 
ance. On the other hand, it teaches us to examine, not only 
if the things contended for be good and important in themselves, 
abstractly considered, but also if they have been known and 
received before ; and if it be found that they make a part of the 
" faith once delivered to the saints," and have been compre- 
hended in the former faithful testimonies of the church, this is 
alwavs viewed as an additional consideration for enforcing our 
steadfast adherence unto them. It is well known, agreeably to 
what hath been noticed in the above Abstract, how many terrible 
things in righteousness are spoken by the inspired prophets of 



APPENDIX. 



US 



old, and by Christ and his apostles, in New Testament times, 
against the sin of backsliding, or leaving their first love ; and 
also, what solemn injunctions are given, " to remember how we 
have received and heard ; and to hold fast that which we have, 
that no man take our crown." Every testimony, therefore, 
which drops even a part only of former honourable attainments, 
must be in so far deficient and liable to exception. Seriously 
attending to these things, the danger of going back on the one 
hand, and the satisfaction of obeying the Lord's will on the 
other, should powerfully influence us all, 4 Whereto we have 
already attained, to walk by the same rule, and to mind the 
same thing.' 



£11. 



AN 

EXPLANATION AND DEFENCE 

OF THE 

TERMS OF COMMUN£ON, 

ADOPTED BY 

THE COMMUNITY OF DISSENTERS > 

TOGETHER WITH 

AN INTRODUCTION, 

CONTAINING 

SOME REMARKS ON THE PROPRIETY OF TERMS 

OF 

COMMUNION IN GENERAL. 

THE 

WHOLE INTENDED TO OBVIATE SOME MODERN OBJECTIONS, 

AND TO 

SATISFY THE MINDS OF THOSE WHO ARE WILLING 
TO BE INFORMED ON THE SUBJECT. 



BY THE 

REFORMED PRESBYTERY. 



" They continued steadfastly in the Apostles' doctrine and fellowship."— Acts ii. 42. 



EXPLANATION, 



INTRODUCTION, 

CONTAINING SOME REMARKS ON THE PROPRIETY OF TERMS 
OF COMMUNION IN GENERAL. 

Were mankind disposed to drop their prejudices, and to allow 
the subject a dispassionate consideration, it is presumed that 
the propriety of explicit terms of admission to the privileges of 
the church might easily be discerned. They seem, indeed, to 
result from the very nature of society, in this imperfect state. 
By society, we understand a number of reasonable beings, ac- 
countable to God and to one another, all closely united on some 
general principles, in which they agree, and on which they re- 
solve mutually to act, for the good of the whole. It is self- 
evident that they can never properly co-operate in the prosecu- 
tion of the same great designs, unless there be a good under- 
standing amongst them ; but it is not easy to conceive how this 
can properly subsist without a clear and distinct statement of 
the general principles in which they agree, and of the important 
ends which they have in view. Hence it is, that all societies, 
less or greater, civil or religious, have their respective regula- 
tions ; the approbation of which is made the condition of mem- 
bership and of participating in the peculiar privileges of the 
society. So very powerful is the law of necessity in this case, 
that, in all ages of the world, its operation on the minds of men 
hath been uniformly felt. Now, in ecclesiastic society, the great 
object of public creeds and explicit terms of communion is, to 
state and explain the general principles in which the members 
of the association are agreed, in order to promote a good under- 
standing and a proper harmony amongst them. The adoption 
of terms, therefore, seems to be highly requisite. Nor doth 
this mode of reasoning concerning their propriety, in the least 
savour of will-worship ; for, it must ever be remembered, that no 
terms in any church are warrantable, unless they be plainly sanc- 
tioned by "Thus saith the Lord." But when the matter of them 
is found to be scriptural, we thus prove them to be, like every 
other part of our holy religion, a reasonable service. 



148 



INTRODUCTION. 



It is objected, " If terms of communion as you grant should 
always be, for the matter of them, scriptural, why slate them 
in our own language at all ; can we express them any better than 
they are already expressed in the Sacred Oracles ?" 

To this we reply, That if mankind in general properly un- 
derstood the Scriptures, at first instance, and were disposed 
rightly to apply them, we should certainly say, Amen, to the 
doctrine of the objection ; but it obviously proceeds on a very 
false supposition, namely, that all in general who apply for ad- 
mission to the privileges of the church may be expected pro- 
perly to understand and apply the Scriptures, without the dili- 
gent use of ordinary means for their assistance. The mournful 
experience, however, of the Church in every age and daily ob- 
servation, assure us that the Scriptures are very liable to abuse, 
and are often grossly perverted. The trumpet blown in Zion, 
therefore, must give a distinct sound. Were the Roman Catho- 
lic, the Episcopalian, the Independent, and the Presbyterian to 
be asked, if they were willing to receive the Bible as the rule 
of their conduct in their church capacity — they would all answer 
in the affirmative. But it doth not follow that their very oppo- 
site modes of church government are substantially the same, and 
equally agreeable to the revealed will of God. The Arian, the 
Socinian, the Arminian, the Antimonian, and the Calvinist, 
are all equally ready to aver that the Bible is the standard 
of their faith and practice. Must we hence conclude, 
that their several doctrines are the same? Or would there 
be even the shadow of consistency in such a mixed association 
of communicants sitting down at the same table, under the open 
profession of believing in the same Lord, and of holding the 
one faith, and the one baptism, of his prescription ? To in- 
stance one particular out of many — suppose a Roman Catholic 
and a Protestant to be both asked, if they believe in the doc- 
trine of the Holy Scriptures, concerning the administration and 
reception of the Lord's Supper ; none of them would hesitate to 
answer, Yes. They would, with equal readiness, subscribe these 
words in the original institution, " This is my body." We 
could not certainly from this conclude, that the absurd doctrine 
of transubstantiation, and the Protestant doctrine, that the bread 
only signifies or represents Christ's body, are much the same. 
Nor is it easy to see the smallest propriety or consistency, in 
such persons holding communion together at the Lord's table. 
But if the Scriptures must be made the terms of communion, at 
first instance, or without any explanation and statement of truths, 
in our own language, we shall soon find ourselves obliged to 
admit persons of diametrically opposite faith and practice. Ex- 
planation is surely necessary. And our public creeds and terms 
of communion were never viewed in any other light, even by 



INTRODUCTION. 



14Q 



those who have been most warmly attached to them, than as 
subordinate helps for our right understanding and applying the 
Scriptures. We never formed the remotest thought of substi- 
tuting them in the place of the Bible, or putting them on a level 
with it ; but when they are evidently " founded upon and agree- 
able to the Word of God" — the manner in which all our subor- 
dinate standards are uniformly qualified — we reckon it our duty 
to adopt them and faithfully to adhere unto them. It is observ- 
able that almost all the public creeds, confessions, and explicit 
terms of communion, take it for granted that these confessions 
and the Word of God are at variance with each other. They 
suppose the one to require what the other forbids : and hence, 
they state the question, Whether we should obey God rather 
than men ? But if God and men require, substantially, the 
same thing, where is the inconsistency of obeying both in their 
own place ? A warm zeal for the Holy Scriptures and a strong 
attachment to sound creeds and terms of communion, are so 
far from implying any contradiction, that the one necessarily 
involves and loudly proclaims the other. He, who, in the 
time of danger, uses the best means in his power for the 
defence and protection of the injured, certainly proves the 
best friend. While many are perverting the Scriptures to 
their own and others' destruction, we should do the most we 
can to have them kept pure and entire. It will be said, " The 
native force of truth, and the power of God, who is the author 
of the Scriptures, will keep them pure, and make them success- 
ful, independent of our creeds and confessions." But God, in 
his infinite wisdom, hath been pleased to work by means adapted 
to the end, and to instruct us by men of like passions with our- 
selves. Besides, upon the principle of expressing terms of 
communion in the language of Scripture only, would it not fol- 
low that men were equally restricted to employ none other than 
the language of the Holy Spirit, in all their social acts of reli- 
gion, such as offering their joint prayers to God, and adminis- 
tering the ordinances of the gospel ? Nay, in the perusal of 
the Scriptures themselves, would we not be restricted to the 
necessity of resorting unto the original words of inspiration, 
without daring to use even the most just and correct translation ? 
But it is obvious, and hath often been proved by facts, that the 
grand aim of this objection is, first to demolish the strong bul- 
warks of orthodox terms of communion distinctly ascertained J 
and then, by the bare sound of unexplained scriptural phrases, 
to establish the cause of error the more easily. 

The propriety of explicit terms of admission to the privileges 
of the Christian Church will also appear, by turning our atten- 
tion to the following, and such like very solemn and divinely 
inspired jnj unctions. " I beseech you, brethren, by the name 



150 



INTRODUCTION. 



of our Lord Jesus Christ, that ye all speak the same thing, and 
that there be no divisions among you ; but that ye be perfectly 
joined together in the same mind, and in the same judgment. 
Only let your conversation be as it becometh the Gospel of 
Christ ; that, whether I come and see you, or else be absent, I 
may hear of your affairs, that ye stand fast in one spirit, with 
one mind striving together for the faith of the Gospel."* 

From the express words of the Holy Spirit in these passages, 
it is abundantly plain that the union positively required consists 
not merely in worshipping together, within the same walls, or 
in sitting down together at the same holy table of the Lord. 
It evidently comprehends a union in sentiment, and in the 
open profession of the truth as it is in Jesus. They must " be 
perfectly joined together in the same mind, and must speak the 
same things ;" but in every period of the church false doctrines 
have actually been propagated — misunderstandings and divisions 
have taken place. How error, which the adversaries of truth 
have taught and propagated, in their own language, and in their 
own way, can be either consistently or successfully refuted, and 
the opposite truths fairly stated, so as to form a proper contrast, 
unless we meet our opponents on their own ground, and also 
use human language in exhibiting a faithful testimony for the 
truth, it is not easy to see. If we should simply refer them to 
the Scriptures without any reasoning on the subject, they would 
reckon themselves secure in the possession of their erroneous 
opinions. Nor is it less difficult to discern how divisions can 
be properly prevented, or misunderstandings removed, without 
clearly stating and explaining our sentiments. We cannot 
otherwise consistently walk together as those who are agreed, 
" Endeavouring to keep the unity of the Spirit in the bond of 
peace." And firmly believing " That there is one body, and 
one Spirit, even as we are called in one hope of our calling ; 
one Lord, one faith, one baptism."f 

It is purely in subserviency to this scriptural union that we 
insist on having distinct terms of communion. Meanwhile, 
we do not, as some modern writers allege, " present to our 
minds a description of a society without any difference of judg- 
ment whatever in religion, and studying to believe whatever is 
the practice of their brethren, rather than what the Word of 
God enjoins concerning affection and Christian fellowship." 
We are sensible that while men are in this imperfect state, some 
diversity of opinion may still be expected to exist, even after 
all the means which can be used to prevent it. But this, instead 
of weakening, greatly strengthens our argument, while it evi- 
dently shows the propriety of employing, at least, all the means 



* 1 Cor. i. 10 ; Phil. i. 27. t Eph. iv. 3, 5. 



INTRODUCTION. 



151 



in our power, in order to prevent this diversity. As to " be- 
lieving whatever is the practice of our brethren," we, indeed, 
wish to " contend for the faith which was once delivered unto 
the saints." And to "be followers of them, who, through 
faith and patience, inherit the promises." It is not, however, 
the practice, either of our reforming forefathers of old, or of 
our brethren in our own times, that we make the formal reason 
of our belief. We consider the law of God as obliging both 
them and us " to think the same things, and to speak the same 
things ; holding fast the form of sound words, and keeping the 
ordinances as they have been delivered to us." While we 
study, by all means possible, to have our own and our brethren's 
faith and practice harmonizing together, we constantly contend 
that both theirs and ours must be in unison with the infallible 
standard of truth and duty. 

We shall likely be told, " Though the Apostle, in the above 
and similar passages of Scripture, required Christians assiduous- 
ly to press after the exalted attainment of unanimity in the faith, 
yet he never can be understood as suspending the enjoyment 
of church-fellowship among them, on such unanimity ; for the 
elsewhere enjoineth upon them the duty of mutual forbearance 
in some matters of faith and practice, wherein they might hap- 
pen to disagree. Wherefore, the condition of fellowship seems 
rather to have been unanimity in fundamental articles only, 
and an agreement to forbear in less matters when the senti- 
ment might be various." But it is evident that this objection 
proceeds upon a capital mistake, with regard to the proper 
objects of the Christian forbearance intended by the Apostle. 
These are not matters of faith and practice to be believed and 
observed, but such weaknesses and infirmities of temper as are 
inseparable from this imperfect state, together with the personal 
injuries which one Christian may receive from another ; accord- 
ingly, applying the word to such objects, he thus exhorteth 
Christians — 6( Forbearing one another, and forgiving one 
another, if any man have a quarrel against any."* From the 
frequent occurence of these objects in social life, the Christian 
will find ample scope for this forbearance. His charity as to 
these will bear all things, and cover a multitude of sins, while 
his well-directed zeal will prompt him to contend earnestly for 
all the faith once delivered to the saints. The doctrine of modern 
forbearance among persons of opposite belief, inducing them to 
form a compromise in which they mutually agree to differ, and 
never more to mention discording tenets, leads, in its native tend- 
ency, to the suppression of truth, and the lasting concealment of so 
many articles of faith, as the jarring sentiments may happen to 



• Colos. iii. 13. 



150, 



INTRODUCTION. 



hinge upon. And what is the amount of this, but to banish for 
ever from the faith of the Church, a great number of precious 
truths contained in the Word of God, and designed by him for 
the spiritual comfort and edification of his people ? And all this 
to obtain a Catholic union amongst professing Christians, at the 
expense of losing sacred truth. An agreement to divide, in 
matters of faith and practice, sounds ill with the injunction, 
" be perfectly joined together in the same mind." 

The argument taken from the believing Jews being allowed 
communion in the Christian Church, while they still retained 
some of the old ceremonies, will not help the matter. These 
ceremonies were originally of divine institution, a circumstance 
which never can apply to any human invention ; and, besides, 
there was a positive permission, under certain restrictions, 
granted by the Church's Head to the believing Jews to observe, 
for a time, some of the ancient ceremonies respecting meats and 
drinks, till they should be better instructed on the subject of 
their total repeal, by the death of the glorious Surety. " Let 
not him that eateth despise him that eateth not ; and let not 
him that eateth not judge him that eateth ; for God hath re- 
ceived him." * 

Our Lord's doctrine in his Epistles to the Churches of Aisa, 
evidently favours distinct and explicit terms of admission into 
the fellowship of the Christian Church, in all succeeding ages. 
As the true and faithful witness is himself the glorious author of 
these Epistles, no reason is left for disputing the truth or pro- 
priety of what they contain. And as they are all concluded 
with this solemn injunction, " He that hath an ear, let him 
hear what the Spirit saith unto the Churches it is equally 
certain that what things they inculcate were written for our 
learning; and, in their true spirit and scope, are no less appli- 
cable now than they were then. 

But the Church of Pergamos is sharply reproved for retain- 
ing in her communion those, " Who held the doctrine of 
Balaam, who taught Balac to cast a stumbling-block before the 
children of Israel, to eat things sacrificed to idols, and to com- 
mit fornication." As also those "who held the hateful doctrine 
of the Nicolaitanes." The Church of Thyatira, in like man- 
ner, receives very severe reprehension from Him who hath his 
eyes like unto a flame of fire, " because she suffered that woman 
Jezeibel, who called herself a prophetess, to teach and seduce 
his servants to commit fornication, and to eat things sacrificed 
to idols." The meaning of which seems to be, that this Church 
did not properly call to account, and openly exclude from her 
communion, some person, or class of persons, within her juris- 



* Rom. xiv. 3. 



INTRODUCTION. 



153 



diction, who, in respect of extensive influence, lascivious prac- 
tice, and cunning craftiness, lying in wait to deceive, remarkably 
resembled Jezebel of old — whence the following things are 
abundantly obvious : — 1st, That the public, and regularly in- 
stalled office-bearers of the Church, though they have not, in 
themselves, originally any authoritative power, yet they have a 
ministerial power, derived from the Church's glorious Head, in 
virtue of which it is their province, acting in his name, and ac- 
cording to the plain revelations of his will, to judge and determine 
concerning the doctrine, worship, discipline, and government 
of his house. If they were not really clothed with such a power, 
they could never, consistently, be blamed for not exercising it. 
Sdly, That the Church's testimony should be clearly stated, in 
defence of truth and holiness, and should also be faithfully 
pointed, not only against all er ror and immorality in general, 
but, in a special manner, against those errors and immoralities 
which more remarkably prevail where providence hath ordered 
her lot. The ensnaring doctrines of Balaam and of the Nico- 
laitanes were prevalent in Pergamos and Thyatira, and should 
therefore have met with the most pointed opposition from these 
churches; while the discipline of the Lord's house should have 
been faithfully and impartially executed upon those who propa- 
gated them. 3dly, That every true church of Christ ought to 
exclude from her fellowship all who hold and propagate errone- 
ous opinions, or are chargeable with immoral practices; the 
Spirit of God, speaking in the Scriptures, always being the su- 
preme judge ; while " The priest's lips should keep knowledge, 
and they should seek the law at his mouth, for he is the mes- 
senger of the Lord of hosts." 4>thly, That the toleration of 
error and immorality, in whatever shape these may appear, is a 
thing expressly condemned in the Scriptures. The God of 
truth himself, by reason of his glorious perfection, neither can 
nor will do it. For any mortal, then, to take so much upon 
him, must certainly argue the highest presumption. Whether 
he be clothed with civil or with ecclesiastic authority, it must 
be extremely arrogant to assume a power of defending, sup- 
porting, or maintaining what the universal and unerring stand- 
ard of right and wrong positively prohibits. The solemn charge 
against the ministry of the church in Thyatira, was, " Thou 
sufferest," 

In the spirit of modern objections, we might expect to hear it 
said, " Why were not those persons who held the doctrines of 
Balaam, and of the Nicolaitanes, allowed to think for themselves 
in matters of religion ? Might it not have been granted that 
their lips and their consciences were their own, and that no man 
was lord over them ?" Nay, but who art thou, O man, that re- 
pliest against the plain dictates of the Holy Spirit, speaking in 

u 



154 



INTRODUCTION. 



the Scriptures ? Though no man or class of men be lord of 
another's conscience, yet the God of truth, who hath favoured 
us with a very full and clear revelation of his will, is assuredly 
the Lord of all our consciences; and no man can ever consist- 
ently plead a right to think, speak, or act, differently from what 
he hath prescribed in his Word, And be it so, " that there is 
considerable difficulty in ascertaining the true meaning of Scrip- 
ture, and that every one will be disposed to put his own gloss 
upon it, and so leave us as much in the dark as ever with re- 
spect to the path of duty." The only just inference we can 
draw from this is, that we have the greater need to double our 
diligence, and to call in the aid of expositions, confessions, ex- 
plicit terms of communion, and every other rational mean which 
may be helpful to remove the difficulty, and for enabling us to 
understand one another. But if, from the doctrine that we can- 
not easily bring men to think and speak alike concerning the 
meaning of the all-perfect standard, this inference were to be 
drawn, "that nothing should be positively fixed, but every one 
left to believe, and to profess, as he may find cause," we then 
go upon the very absurd supposition, that there is no reality in 
things, independent of men's opinion and fancy ; nor any possi- 
bility of rightly understanding what the Spirit saith unto the 
churches. Which leads us, at once, into downright scepticism; 
a most dangerous extreme, to which many of the loose modern 
doctrines evidently tend. He must be very little acquainted 
with his Bible who doth not grant that its contents, in general, 
are incomparably more plain, and easy to be understood, than 
are the contents of the statute books in the kingdoms of this 
world. Yet every, the meanest and most illiterate subject in 
the kingdom, must regulate his conduct according to the laws 
of his country, or suffer for his transgression. The authority 
of Jehovah is, unquestionably, superior to that of any earthly 
prince; while those things which immediately concern our faith 
and practice, as Christians and members of the gospel-church, 
and with regard to which the solemn authority of God is inter- 
posed, are of infinitely more importance than our temporal af- 
fairs. And, seeing the Lord hath given us a very full and 
clear revelation of his will, with the fairest opportunities and 
best means of understanding it to plead a liberty, of turning it 
into a thousand shapes, and accommodating it to such faith and 
practice as every one may choose to prescribe for himself, is 
certainly expressive of very little regard to the King of saints. 

To the above we shall only at present add the divinely autho- 
rized practice of the apostolic church ; from which may be 
drawn an invincible argument to prove the propriety of explicit' 
terms in admitting to Christian privileges in the house of 
God. When the church's risen Lord, in virtue of having re- 



INTRODUCTION. 



155 



ceived all power in heaven and in earth, sent forth his disciples, 
in their public capacity, he authorized them to administer the 
seals of the new covenant, or testament, in his blood. He, at 
the same time, gave it in solemn charge, to accompany the ad- 
ministration of these seals with the instructing of the nations in 
the knowledge of divine truth. And it is observable, that they 
were not to content themselves with teaching them one, or a few 
leading truths, which might be called fundamental; but all the 
different articles of his revealed will in general, so far as they 
had opportunity, and circumstances might require. — "Teaching 
them," says he, " to observe all thinc4s whatsoever I have 
commanded you."* To this rule, prescribed by their adored 
Master, the Apostles were ever careful to conform their public 
administrations. 

On the memorable day of Pentecost, when their hearers 
ft were pricked in their heart, and said unto them, "What shall 
we do ?" the term of admission to the privilege of baptism was, 
" Repent, and be baptized, every one of you, in the name of 
Jesus Christ, for the remission of sins, and ye shall receive the 
Holy Ghost." As much as to say, in faith's dependence 
upon Him who is exalted to be a Prince and a .Saviour, to 
give repentance to Israel and forgiveness of sins, and, with holy 
contrition of soul, renounce your former errors, and abominable 
practices. Change your former sentiments and conduct. Re- 
ceive Christ, as made of God unto you wisdom, righteous- 
ness, sanctification, and redemption. Embrace the Chris- 
tian religion in all its peculiar doctrines. On this footing you 
shall receive the privileges of the church. Accordingly, it is 
added, "They that gladly received His word were baptized." 
From the preceding part of the chapter we learn, that this word, 
which they received, was a plain sermon concerning Christ in 
his mediatorial capacity and work; clearly exhibiting him as 
the once crucified, but now exalted Lord of his church — the 
Saviour, who was delivered for our offences ; and raised again 
for our justification^ 

After the Ethiopian eunuch had heard an important and 
very instructive passage of the Old Testament, concerning the 
true Messias, properly explained to him, and had given suit- 
able attention to a precious gospel-sermon, delivered from it, 
he expressed his wish to receive the ordinance of baptism. The 
reply was, " If thou believest with all thine heart thou mayest." 
The eunuch answered, " I believe that Jesus Christ is the Son 
of God." After this profession, " They went down both into 
the water, both Philip and the eunuch, and he baptized himV't 

Cornelius and his company solemnly and openly professed, 



• Matt. xxviiS. 20. t See Acts ii. I Acts, viii. 37, 38. 



156 



INTRODUCTION. 



" Now we are all here present before God, to hear all things 
that are commanded thee of God." In this day of the Redeem- 
er's power, they were a willing people ; professing themselves 
ready to receive, and obey every law of the God of heaven so 
soon as it was made known to them by the mouth of his servant. 
"The Holy Ghost fell on all them who heard the Word;" 
namely, the affecting sermon, concerning Christ and him cruci- 
fied. " Then answered Peter, can any man forbid water, that 
these should not be baptized ? — And he commanded them to be 
baptized in the name of the Lord."* Still, we see, the greatest 
care is taken to have the subjects of the ordinance properly in- 
structed in the mysteries of the Christian religion ; and to ob- 
tain from them an open profession of their faith in Christ, and 
of their ready subjection to the laws of his kingdom. 

With regard to the ordinance of the Lord's supper, the 
Apostles, in their terms of admission, were no less pointed and 
explicit. " Continuing steadfastly in the Apostle's doctrine," 
was, by them, inseparably connected with church " fellowship 
in breaking of bread," L e. as the best expositors ordinarily un- 
derstand the passage, in partaking of the Lord's supper.f They 
were ever anxious that this holy ordinance should be guarded 
against abuses, occasioned by divisions, heresies, or gross pro- 
fanity. They admitted none to their Redeemer's love-feast but 
such as professed their ready subjection to the comely order of 
his house ; and were careful to examine themselves, before they 
should eat of that bread and drink of that cup. They were 
abundantly sensible, that he who eateth and drinketh unworthily, 
eateth and drinketh damnation to himself, not discerning the 
Lord's body. But none can truly be said to discern the Lord's 
body unless they properly understand, as well as seriously be- 
lieve, the gospel-scheme of salvation, through the complete 
satisfaction of Christ, in his people's room. 

Fully consistent with this is the Apostle's holy zeal, that none 
should be introduced into the church, nor suffered to embody 
with her, who are erroneous in their opinions, and wish to mix 
their own inventions with the institutions of Christ. Speaking 
of such "false brethren, unawares brought in, who came in 
privily to spy out their liberty, which they had in Christ Jesus, 
that they might bring them into bondage," says he, " to whom 
we gave place by subjection^ no, not for an hour; that the truth 
of the Gospel might continue with you."J It cannot, therefore, 
we presume, be refused that soundness in the faith then de- 
livered to the saints ; professed submission to the divinely ap- 
pointed ordinances of the Gospel ; approbation of that church- 
order which Christ himself instituted, and authorized his minis- 



• Acts, x. f Acts, ii. 42. | Gal. ii. 4, 5. 



INTRODUCTION. 



157 



ters to observe; together with holiness of conversation, were 
positive terms of communion in the primitive Christian church. 

We shall be told, " the principal term was, believing in 
Christ, which is certainly much more simple than the very 
complex, and intricate terms of later times." But however 
specious this objection may, at first sight, appear, if closely ex- 
amined it will be found to be the fruit of inattention. While we 
speak of believing in Christ, the glorious object of faith must be 
considered in the same light, in which the Sacred Scriptures re- 
veal him; and not as every individual may think proper to paint 
him in his own imagination. Who, then, is the Scripture- 
Christ, in whom we are to profess our faith; in order to our 
being admitted into the fellowship of his church ? He is his 
Father's equal : " I and my Father are one."— ^The eternal Son 
of God : " God sent forth his Son" — Immanuel, i. e. having the 
two distinct natures of God and man, closely united in his own 
divine person : " Of whom, as concerning the flesh, Christ 
came, who is over all God blessed for ever" — set up from ever- 
lasting; and, voluntarily, undertaking the great work of re- 
demption, as the covenant-Head and Surety of his people : 
" According as he hath chosen us in him, before the founda- 
tion of the world. Jesus was made a surety of a better testa- 
ment. Lo, I come." Destined, in the eternal purposes of hea- 
ven, to undergo all those sufferings which he actually under- 
went, and in the very same manner, too : " For of a truth, 
against thy holy child, Jesus, whom thou hast anointed, both 
Herod and Pontius Pilate, with the Gentiles, and the people of 
Israel, were gathered together, for to do whatsoever thy hand 
and thy counsel determined before to be done." — Actually mani- 
fested in the flesh, at the time appointed ; made under the law, 
and suffering, substantially, the same punishment which his 
people's sin deserved, though himself without sin ; in order that 
he might redeem them from the curse. " When the fulness of 
the time was come, God sent forth his Son, made of a woman, 
made under the law, to redeem them that were under the law. 
Christ hath redeemed us from the curse of the law, being made 
a curse for us. The Lord hath laid on him the iniquity of us 
all. The chastisement of our peace was upon him, and by his 
stripes we are healed." — The author and finisher of that law- 
magnifying righteousness, which is imputed to the believer, for 
his justification : " By the obedience of one shall many be made 
righteous ;" in a word, the Prophet, Priest, and King of his 
church : " A Prophet shall the Lord your God raise up unto 
you. Thou art a Priest for ever, after the order of Melchise- 
dec. Yet have I set my King upon my holy hill of Zion. He 
is given to be Head over all things to the church, which is his 
body." Strip the glorious object of our faith of any one of the 



1,58 



INTRODUCTION. 



above precious characters, and you present unto us another 
Christ than the Scriptures reveal; and, therefore, one with 
whom Christians have nothing to do. Suppose, then, any 
should come unto us, denying the proper divinity of Christ, his 
eternal sonship ; incarnation ; substitution in the room of his 
people, or any other of his peculiar properties ; we could not, 
consistently, receive them. Even the Apostolic term of admis- 
sion, " If thou believest with all thine heart," when taken in the 
true spirit and scope of it, would oblige us to insert, in our 
terms of communion, the precious articles opposed ; or to ex- 
hibit, and require assent, unto some plain summary of divine 
truth; evidently comprehending these, and whatever other 
things may, in a special manner, be called "the word of Christ's 
patience." 

Considering, then, their consistency with the great and ge- 
neral principle, on which all societies in the world find it neces- 
sary to act ; the express injunctions of the Holy Spirit, concern- 
ing unity of sentiment and profession ; the doctrine of our Sa- 
viour, in his Epistles to the Asiatic churches ; and the divinely 
authorized practice of the Apostolic church ; we cannot well re- 
fuse the propriety of having explicit terms of admission to the 
privileges of the Gospel-church, in the times wherein we live. 

Having said thus much, with respect to the terms of com- 
munion in general, it will now be necessary to turn our atten- 
tion unto our own terms, in particular, and to offer a few re- 
marks upon them as they lie in order. 



EXPLANATION 

AND 

DEFENCE. 



TERMS OF MINISTERIAL AND CHRISTIAN COMMUNION AGREED 
UPON BY THE REFORMED PRESBYTERY : 

I. The acknowledgment of the Scriptures of the Old and 
New Testaments, to be the Word of God, and the alone infal- 
lible rule of faith and practice. 

II. The acknowledgment of the Westminster Confession of 
Faith, and Catechisms, Larger and Shorter, to be founded upon, 
and agreeable to the Word of God. 

III. The owning of divine right, and original of Presbyterian 
church-government. 

IV. The acknowledgment of the perpetual obligation of our 
Covenants, National, and Solemn League. And, in consistency 
with this, acknowledging the Renovation of these Covenants, at 
Auchensaugh, 1712, to be agreeable unto the Word of God. 

V. The owning of all the Scriptural Testimonies, and earnest 
contendings of Christ's faithful witnesses ; whether martyrs, un- 
der the late persecution, or such as have succeeded them, in 
maintaining the same cause ; and especially of the Judicial Act, 
Declaration and Testimony, emitted by the Reformed Presby- 
tery. 

VI. Practically adorning the doctrine of God, our Saviour, 
by walking in all his commandments and ordinances blame- 
lessly. 



ON ARTICLE I. 

The first of these Terms respects the Scriptures of truth, as 
the alone infallible rule of faith and practice. Considering that 
we live in a land of Gospel-light, and are addressing ourselves 
to Christians, it is hoped that our readers, in general, will 
admit the propriety of this article. And never, surely, could 
it be more seasonable than in this "day of trouble, rebuke, and 
blasphemy ;" when Deistical opinions are making very alarming 
progress amongst mankind. Besides, it must ever be remem- 



160 



EXPLANATION 



bered, that the sacred institutions of the gospel-church are to be 
found no where else but in the Holy Scriptures ; hence a proper 
knowledge and belief of these becomes indispensably necessary, 
in maintaining church communion. 

Believing the whole Bible to be given by inspiration of God, 
we take both the Old and New Testament into the account, as 
the great standard of human conduct in all periods of the 
church, and with regard to all duties, in every station and rela- 
tion of life. We are sensible that the Jewish ritual is now 
abolished. It comprehended, in general, a system of bodily 
services, expressly denominated carnal ordinances, pat- 
terns OF THINGS IN THE HEAVENS, AND SHADOWS OF GOOD 

things to come: while the substance, or body, is declared to 
be of Christ. Accordingly, these patterns, or types, must all 
be considered as finding their corresponding anti-type in the 
Messiah's gospel-kingdom. Excepting, then, whatever can be 
properly reduced to this description, and can be plainly shown 
to have been abolished by the coming of Christ, the rest must 
be viewed as of standing force to the end of the world. What- 
ever necessarily respects the gracious dispositions of the mind, 
and the inward exercises of the soul, or the moral conduct of 
men towards God, or towards one another, whether in civil or 
in ecclesiastic society, that must still, in the true scope and spirit 
of it, be understood as meant " for doctrine, for reproof, for cor- 
rection, for instruction in righteousness; that the man of God may 
be perfect, thoroughly furnished unto all good works." Nay, even 
from the ancient carnal ordinances, we may still draw many pre- 
cious and instructive inferences, though these ordinances them- 
selves are no longer to be observed. And we may also add, 
that it must remain still to be the indispensable duty of all Chris- 
tians, diligently to search into the meaning of these ordinances ; 
inasmuch as a competent knowledge of them is absolutely neces- 
sary to our right understanding of the great truths, concerning 
the Messias, in the New Testament; many of which are de- 
livered to us in typical language. While, therefore, the gospel- 
church standeth upon the joint foundation of Apostles and pro- 
phets, Jesus Christ himself being the chief corner-stone,* she 
never can be supposed to let drop one of her terms of commun- 
ion, a tenacious adherence to the Old Testament, as a part of 
the rule of her faith and practice, or to treat it like a thing of 
inferior importance, as the manner of some is. 

Convinced of the self-evidencing power, intrinsic worth, and 
divine excellencies of the Holy Scriptures, we ever wish them 
to be considered as a complete and sufficient rule in themselves, 
independent of oral law, tradition of the fathers, or any human 



* Eph. ii. 20. 



AND DEFENCE. 



161 



invention whatever; and in opposition to the absurd notion, 
" That the true sense depends upon the church." At the same 
time, in our practical application of the inspired Oracles, we 
consider them 'to be the rule, as consistently understood, and 
properly applied. For, though they be an absolutely perfect 
and sufficient rule in themselves, yet it is possible to mistake 
their true meaning; but thus we endeavour to guard against the 
conduct of those who, while they pretend to believe in the di- 
vine authority of the Scriptures, do, meanwhile, evidently wrest 
them, imposing glosses which make one part of the Sacred 
Volume to contradict another, and which lead us away from the 
true scope and design of the whole. 



ON ARTICLE II. 

The second Article of our Terms requires an owning of the 
doctrines contained in the Westminster Confession of Faith 
and Catechisms. On this, also, we shall endeavour to give un- 
to those who ask us a reason of the hope that is in us, with 
meekness and fear. 

It is only after mature deliberation, carefully comparing them 
with the Word of God, and receiving full conviction in our own 
minds of their being wholly founded upon it, that we consider 
the Confession and Catechisms, or any other human composure 
whatever, as properly entitled to our belief, and deserving to be 
ranked amongst the subordinate standards of our church. But, 
after being convinced of their agreeableness to the infallible 
rule, we cheerfully receive them. 

It is not with the remotest intention of supplying a defect in 
the Oracles of truth, which we ever consider as a complete rule 
in themselves ; nor is it at all in the view of putting either the 
Confession, or any other book in the world, on a level with the 
Bible, that we adopt these explanatory standards; but purely 
to ascertain the true meaning of Scripture, help us to under- 
stand one another in our church-fellowship, and, through these 
mediums, to transmit a faithful testimony for truth, from gen- 
eration to generation. Abundantly satisfied that they are re- 
markably useful for such purposes, we bless the Lord that ever 
we have had opportunity to adopt them. 

The Confession and Catechisms, especially considering the 
distant period at which they were compiled, are, perhaps, the 
best guarded and the most accurately expressed composition to 
be found in our language ; yet we do not view our general and 
sincere approbation of even the whole doctrines contained in 
them as necessarily involving the idea that every word is the 
best chosen, or every expression so properly guarded ns it might 

x 



162 



EXPLANATION 



have been, had the authors known what objections were to be 
raised against them. But we do not wish to make these emi- 
nent men of God offenders for a word, or single incautious ex- 
pression, when we have the fullest and plainest evidence for 
their real intention and leading design. 

If any detached expressions in these standards should, at 
first sight, seem to be at variance with the doctrines taught in 
other parts of the same book, or with the plain and openly 
avowed sentiments, as well as the uniform practice of the com- 
pilers, on all other occasions, we consider the law of Christian 
charity as strongly binding us to explain the dubious-like ex- 
pressions, by the plain and uniform doctrines of the same men, 
rather than to force our own meaning on the particular expres- 
sions, at the expense of making them contradict the clear and 
obvious doctrines, more fully illustrated in other parts of these 
authors' writings. Unless we go to work in this manner, no 
human composure of any considerable extent could ever pass 
without severe censure. Denied the benefit of this rule, many 
of the modern publications in favour of Christian forbearance 
might, and with far less straining too, than 'what is often employ- 
ed in torturing our Confession, be pressed into the service of ab- 
solute scepticism and confusion. Yea, by taking hold of de- 
tached expressions, and refusing or neglecting to compare one 
place with another, the Holy Bible itself might soon be compel- 
led to blaspheme, as hath frequently, indeed, been the case, 
while it has been in the hands of infidels and gross heretics. 

To these standards themselves, and to our terms of com- 
munion requiring an approbation of them, it has been object- 
ed, fc< That they contain a discussion of the ordinance of civil 
government, and require Christians to take an active part in 
both the erection and management of it; whereas, civil govern- 
ment being an ordinance of man, and versant about the affairs 
of this life, properly belongs to the men of the world. Chris- 
tians, therefore, being called out of the world, and sustaining 
the character of strangers and pilgrims, should mind objects of 
a spiritual nature, and never interfere with an institution of this 
kind." To this we answer, it is, indeed, a glorious truth that 
the Christian is, by the grace of God, called out of the world 
lying in sin, and is instructed to attend to matters of far superior 
importance than things terrene. But it is equally certain, that 
the new situation in which religion places him, neither deprives 
him of any rights, nor forbids the discharge of any duties which 
belong to him, as a man. It only qualifies him the better for 
the right management of these. In one sense, he is still a man 
of the world, being necessarily conversant about the affairs of 
this life, while obliged to form plans and labour for his temporal 
support. Connected in this manner with the world, and united 



AND DEFENCE. 

with fellow-men, he is, of course, induced to consult for the se- 
curity of his person and property, which necessarily leads him 
to adopt the order of civil government ; and when, like a Chris- 
tian, he opens his Bible, to see what instructions on a subject of 
this kind he may derive from it; he there finds the sacred plan 
clearly laid before him, the ordinance of civil government de- 
lineated, in its divine original and ends ; accomplishing, at once, 
the great purposes of security to person and property, the culti- 
vation of morals, and the advancement of piety, together with 
the sovereign command of its divine Author to act accordingly. 
" Thou shalt provide, out of all the people, able men, such as 
fear God, men of truth, hating covetousness ; and place such 
over them. If then ye have judgments of things pertaining to 
this life, set them to judge who are least esteemed in the 
church."* Is it not to Christians that these and similar pas- 
sages of Scripture are addressed? And doth not the address- 
ing of them thus, on the great subject of civil government show 
the very timate connexion which they have with it in all its 
concerns ? But if so be the case, it can never be placed to the 
score of error, for these Confessions to attribute unto a Chris- 
tian people the right and duty of interfering with the ordinance 
of civil government ; nor can their doing so be reckoned incon- 
sistent with the character of "strangers and pilgrims on the 
earth." 

It hath also objected, " That these standards do not preserve 
the necessary distinction between church and state ; and, con- 
sequently, grant to the civil magistrate by far too much power 
in ecclesiastical matters. This mistake," it is supposed, " hath 
arisen from not sufficiently attending to the difference between 
the Old and New Testament dispensations." But it should be 
remembered that a sinful and improper connexion between 
church and state could never be sanctioned by the God of in- 
finite perfection, neither under one dispensation nor another. 
It will be no salvo to tell us, " That the carnal ordinances of 
the ceremonial law were once authorized by God himself, and 
yet it would be highly improper to observe them now." These, 
as we have already said, were shadows of good things to come; 
and, therefore, whenever the substance was enjoyed, could be 
no longer needed. But they were all innocent. None of them, 
surely, were " Antichristian, sinful, and absurd in their nature," 
as the connexion in question is often pronounced to be. 

That the church is a free and distinct religious society, inde- 
pendent of any civil magistrate on earth ; receiving all her laws 
from Christ alone; required to convene, adjourn and dissolve 
all her assemblies, from the highest to the lowest, in no other 



* Exod. xviii. 21 1 Cor. vi. 4. 



164 



EXPLANATION 



name than his $ and taught to transact all her affairs, in virtue 
of that authority, which is derived from Him, as her alone 
Head and Lord, we firmly believe. It is also our fixed persua- 
sion that no magistrate upon earth hath any judging, prescrib- 
ing, dispensing or controlling power, either in or over the 
church of Christ, strictly considered in her ecclesiastic capa- 
city. Nor have we yet seen any inconsistency between this, 
and, at the same time, teaching, as we ordinarily do, that, 
amongst a people favoured with the Word of God, bearing the 
Christian name, and having reached high attainments in state- 
reformation, it is requisite for the magistrate openly to profess 
and practice the true religion exclusively ; not, indeed, as a 
thing to be judged by him according to his own fancy, but as 
already clearly judged and prescribed for him and his subjects 
both, by the unerring standard of that Lawgiver, who is the 
sovereign Lord of botli his and their conscience. If the neeli- 
gence of others, and concurring circumstances require, we reck- 
on it also the part of the magistrate, possessing a holy zeal for 
the declarative glory of God, to excite the ministers of religion 
to do their duty, by meeting together in their assemblies, and 
diligently transacting the affairs of the church, according to 
their Lord's prescriptions. But the magistrate must not, upon 
any consideration whatever, interfere with their work when 
met, any other way than by protecting, defending and encour- 
aging them in carrying it forward ; and being himself present, 
if he please, to satisfy his own mind that they are acting accord- 
ing to the law of God. But judicially to pronounce any sen- 
tence, or, authoratively to call, adjourn, or dissolve them, in his 
own name, he hath no power in any case whatsoever. We 
consider it also to be the magistrate's province, formally and 
openly to declare his approbation of the church's righteous de- 
cisions, and his resolution to employ the authority and influence 
attaching unto his exalted station, for carrying these into effect. 
We are likewise of opinion that the magistrate may warrant- 
ably punish gross outward acts of vice and immorality, in gen- 
eral, whether they be transgressions of the first or of the second 
table of the moral law. Still, however, we apprehend that all 
this may be said and done without any improper blending of civil 
and religious things. 

It is observable, that even under the Old Testament, which, 
in these matters at least, is now considered by many as entirely 
out of the question, the church and state were, by divine ap- 
pointment, perfectly distinct. They had distinct judicatories, 
a civil and an ecclesiastic Sanhedrim. Their respective office- 
bearers were easily known and distinguished ; judges and of- 
ficers in the state, priests and Levites in the church. The causes 
tabled before their respective courts, and submitted to their de- 



AND DEFENCE. 



165 



cisions, were different; civil matters in the one, and religious in 
the other. The pains and censures which they severally inflict- 
ed were also dissimilar; corporal punishments in the state, sus- 
pension from privileges and excommunication in the church. 
The rulers in the one were positively prohibited then, as well as 
now, from interfering with the work belonging to the rulers in 
the other. Hence that very explicit doctrine, " Behold, Ama- 
riah the chief priest is over you in all the matters of the Lord ; 
and Zebadiah the son of lshmael, the ruler of the house of 
Judah, for all the king's matters." And that severe reprimand, 
addressed to even a righteous king of Judah, " It appertaineth 
not unto thee, Uzziah, to burn incense unto the Lord, but to 
the priests, the sons of Aaron, that are consecrated to burn in- 
cense."* Even under this dispensation, we see civil and religi- 
ous things must be kept quite distinct. It is, indeed, expected 
that the office-bearers in both departments shall profess the true 
religion, act in the fear of the Lord, and co-operate in the pro- 
secution of the same great and general object, the glorifying of 
God upon earth. But they must do it by acting, each in his 
own proper sphere, taking good heed that the one never inter- 
meddle with that which properly belongs to the province of the 
other. 

Our reforming forefathers, in Scotland especially, clearly per- 
ceived this distinction, and were very careful to have it observ- 
ed, even in what is ordinarily called the first period of the re- 
formation. Let them speak tor themselves. " The power and 
policy ecclesiastical," say they, "is different and distinct in its 
own nature from that power and policy which is called civil 
power: albeit they be both of God, and tend to one end if they 
be rightly used, viz. to advance the glory of God, and to have 
godly and good subjects. The civil power is called the power 
of the sword, and the other the power of the keys. The magis- 
trate commandeth external things, for external peace and quiet- 
ness amongst the subjects ; the minister handleth external 
things only for conscience' cause. The magistrate handleth ex- 
ternal things only, and actions done before men; but the spirit- 
ual ruler judgeth inward affections and external actions, in re- 
pect of conscience, by the Word of God. The civil magistrate 
craves and gets obedience by the sword, and other external 
means; but the ministry by the spiritual sword and spiritual 
means. The magistrate neither ought to preach, minister 
the sacraments, nor execute the censures of the kirk, nor yet 
prescribe any rule how it should be done; but command the 
ministers to observe the rule commanded in the Word, and 
punish the transgressors by civil means. The ministers exer- 



* 2 Chron. xix. II , and xxvi. 18. 



166 



EXPLANATION 



cise not the civil jurisdiction, but teach the magistrate how it 
should be exercised according to the Word. The magistrate 
ought to assist, maintain, and fortify the jurisdiction of the kirk. 
The ministers should assist their princes in all things agreeable 
to the Word, provided they neglect not their own charge by 
involving themselves in civil affairs."* And again : the Com- 
missioners of the kirk, addressing themselves to the king, 
very plainly tell him, H Although the persons of men are sub- 
ject to your majesty and the civil judges when they offend 
against your laws, yet, in matters merely ecclesiastical, and con- 
cerning conscience, no Christian prince can justly claim, or 
ever claimed such a power to judge ; seeing the prince in this 
behalf is but a member of the kirk, and Christ only the Head, 
who only hath power to give laws in matters of conscience. To 
confound the jurisdictions, civil and ecclesiastical, is that thing 
wherein all men of good judgment have justly found fault with 
the Pope of Rome, who claimeth to himself the power of both 
the swords." Concerning the king's act, annulling the excom- 
munication of a Mr. Robert Montgomery, they observe, " To 
pronounce the sentence of excommunication against impenitent 
sinners, or absolve them from the same, or to decern the same, 
effectual or not effectual, can no more pertain to the prince or 
any civil magistrate, than to preach the Word and minister the 
sacraments ; for they are both in like manner committed by 
Christ our Master to the true office-bearers within his kirk, 
when, as he said, " Tell it to the Church, &c."f 

The famous Mr. James Melville, in his reasons for not sub- 
scribing an Erastian writ, issued by the king and parliament, 
anno 1584, and required to be subscribed by the ministry, hath 
these remarkable words, when expostulating with those who had 
subscribed: — "Ye have taken away the lawful power, by your sub- 
scriptions, of pastors, doctors, and elders of the kirk, which they 
have to convene in the name and authority of Christ, the only 
sovereign Ruler and Commander of his kirk, for discharging of 
their duties and callings, which he hath laid on them, to be used 
for his service, and salvation of the souls of his people. And 
truly, as well might they have discharged the conventions, for 
hearing the Word and ministration of the sacraments, as for the 
exercise of discipline and government of the kirk ; seeing the 
one is no less laid upon the back of the officers of Christ's king- 
dom, as a special part of their duty and charge, than the other ; 
and they have the command and power to use the one no less 
than the other, without waiting for any authority or command of 



* 2d Book of Disc. chap. I. Agreed upon in Gen. Ass. 1578, and inserted in the 
Regis, of Ass. 1581. 

t Animadversions presented by the Commissioners of the Kirk to the King at his 
Pari, in Linlithgow, Dec, 1585. Cald. Hist. p. 183, 192. 



AND DEFENCE. 



men. As freely as the king hath his power and authority of 
God the Creator to discharge his office in things civil and tem- 
poral; as freely have pastors, doctors, elders, and deacons in 
the kirk power and authority from Christ their Mediator to 
do their office, in things heavenly and spiritual :" — Doctrine 
marking a very clear distinction between church and state. 

His brother, Mr. Andrew Melville, in like manner, address- 
ing himself to the king, in a private conference between him 
and some ministers, makes bold to tell his prince, <e Sir, there 
are two kings and two kingdoms. There is Christ and his 
kingdom the kirk, whose subject King James the sixth is, and 
of whose kingdom he is not a king, nor a head, nor a lord, but 
a member ; and they whom Christ hath called, and commanded 
to watch over his kirk, and govern his spiritual kingdom, have 
sufficient authority and power from him so to do, which no 
Christian king nor prince should control nor discharge, but for- 
tify and assist."* The two first of these extracts speak the 
sentiments of the ancient church of Scotland, collectively con- 
sidered, in her public representatives ; and the two last, the 
the sentiments of two valiant witnesses for the royal prerogatives 
of Christ, individually considered, but who, at the same time, 
spoke the language of many others, whose testimony could be 
produced were it necessary. 

If we descend to the ever-memorable second period of the 
reformation, when our subordinate standards were composed, 
we will find the distinction between church and .state very clear- 
ly taught and sanctioned by the highest authorities, in both the 
civil and religious departments. The Parliament of Scotland, 
Feb. 7, 1649, "Enact and ordain, that before the king who 
now is be admitted to the exercise of his royal power, he shall, 
among other things, consent and agree, that all matters civil be 
determined by the Parliaments of this kingdom, and all ecclesi- 
astic matters by the General Assembly of this Kirk." And it 
is well known, that when the king's commissioner presumed to 
exercise an Erastian power over the church, by taking upon 
him, in his majesty's name and authority, to dissolve that fa- 
mous assembly of the church of Scotland which sat at Glas- 
gow in the year 1638, they solemnlyprotested against that glaring 
encroachment on the royal prerogatives of Christ, the alone 
King of Zion ; boldly asserted the church's liberties, as a dis- 
tinct, free, and independent, spiritual kingdom ; and went for- 
ward with their work in the face of the royal proclamation, and 
many other daring threatenings, issued out against them. In 
the Hundred and Eleven Propositions, drawn up by order of the 
General Assembly, 1645, our reformers declare, "The civil 



• Cald. Hist. p. 167,-8. and £29. 



168 



EXPLANATION 



power and the ecclesiastic ought not, by any means, to be con- 
founded or mixed together." Accordingly, they go on, with 
much judgment and accuracy, to draw the line of distinction 
between the two, in a considerahle number of particulars. 

Add to these the express doctrine of the standards them- 
selves, " The Lord Jesus, as King and Head of his church, 
hath therein appointed a government, in the hand of church 
officers, distinct from the civil magistrate/'* Agreeably to this, 
the London ministers assert, " As the church and state are dis- 
tinct polities, so have they subjects, laws, and officers, distinct 
always in the formal conception, though materially in divers 
things they may agree. A preacher and a judge are two dis- 
tinct eallings."f In like manner the Scots Commissioners, 
when they were sent to treat with the king, amidst the public 
disturbances in 1639, and were asked, what they particularly 
wanted, requested, amongst other things, "That all matters 
ecclesiastical might be determined by the assemblies of the 
church, and matters civil by parliament."! 

Should any still venture to affirm, " that our worthy reform- 
ers had no just ideas of the distinction between church and state, 
but inconsiderately blended these together; they must doit at 
the expense of manifesting their ignorance, or deep-rooted pre- 
judice, or both. To teach that magistrates and ministers 
should both be qualified according to the Word of God, pro- 
fessing the true religion, and using their best endeavours, in 
their respective stations, to promote the declarative glory of 
God amongst men, is one thing; and to teach that the one of 
these powers may warrantably interfere with the business of the 
other, is quite another thing. The former was done by our 
forefathers ; but to the latter they would never subscribe, reck- 
oning it rather their duty to resist unto blood, striving against 
sin. 

Nor is it inconsistent with this for them to say, " That the 
magistrate hath authority, and it is his duty to take order that 
unity and peace be preserved in the church, that the truth of 
God be kept pure and entire," and so on : and to grant, " That 
he hath power to call synods, to be present at them, and to 
provide that whatsoever is transacted in them be according to 
the mind of God."|| Let the whole paragraph be taken in con- 
nexion. It begins with positively refusing to the magistrate 
any right to " assume to himself administration of word and 
sacraments, or the power of the keys of the kingdom of heaven." 
i. e. He must by no means interfere with either the doctrine and 
worship, or the discipline and government of Christ's house. 



* Westm. Confess, chap. 30. f Divine Right of Gosp. Minis, p. 66. \ Steven. 
Hist. vol. h, p. 741. \\ VVestm. Conf. chap. 23, sect. 3. 



AND DEFENCE. 



169 



Consequently, they never dreamed of allowing him to sit as 
judge upon any of these.* No ; he is only to take particular 
notice, that those things which are already judged and deter* 
mined by the law of the God of heaven, and, in conformity to 
that law agreed upon by the church's representatives, be all 
faithfully observed in their proper place. Let the passages of 
Scripture cited in proof be carefully attended to, and they 
make the meaning clear as noon-day. In these passages, those 
that were over the king's matters are expected to keep in their 
own sphere; while those priests and Levites who were over the 
matters of the Lord are required to observe the province which 
the God of the church had appointed for them. Good Jehosha- 
phat, on this memorable occasion, assumes no judging or legis- 
lative power, at least in church matters; but merely prompts 
and excites the whole office-bearers, in both departments, consci- 
entiously to discharge the important duties of their respective 
stations, according to the rules already prescribed by God him- 
self. In this sense, surely, a Christian magistrate may safely 
"take order, that whatsoever is commanded by the God of 
heaven be diligently done for the house of the God of heaven." 

Suppose, that an honourable master, having a great number 
of servants, in different capacities, under his authority, were to 
appoint for some of them a certain piece of important work, and 
pointedly to prescribe the whole plan to be scrupulously ob- 
served in carrying it forward, but, at the same time, were to 
require another servant to take notice that they faithfully 
observed their lord's prescriptions, we would not, certainly, 
from that, conclude that the person taking such oversight, foi 
the time, was the proper judge how the work was to be done, 
or the author of the regulations to be observed by the perform- 
ers of it. The application to the case before us is abundantly 
obvious. As to the magistrate's power of calling synods, and 
being present at them, our reformers explain themselves in the 
51st of the above mentioned propositions. "The magistrate," 
say they, " calleth together synods, not as touching those things 
which are proper to synods, but in respect of the things which 
are common to synods, with other meetings, and civil public 
assemblies; i. e. not as they are assemblies, in the name of 
Christ, to treat of matters spiritual, but as they are public as- 
semblies within his territories." 

But even supposing it should be rather a stretch for our As- 
sembly to signify, as they do in their act at Edinburgh, Aug. 
27, 1647, 4< That the necessity of occasional assemblies should 



• In the above mentioned Animadversions, our reformers say, " It is a great fault to 
a civil magistrate to Judge upon doctrine, errors and heresies; he not being placed 
in ecclesiastical function, to interpret the Scriptures." Cald. Hist. p. 188. 

Y 



170 



EXPLANATION 



first be remonstrate to the magistrate, by humble supplication, 
before the church use her intrinsic power in calling them." Yet 
why torture a single unguarded expression ? seeing, in the very 
same sentence, they plainly teach, " That it is free for the church 
to assemble together synodically, as well pro re nata, as at the 
ordinary times, by the intrinsical power received from Christ, 
as long as it is necessary for the good of the church so to as- 
semble." Besides, it was evidently their intention by this act, 
to preserve, on their part, the amicable correspondence, which 
should ever exist between church and state; and, at the same 
time, to prevent the odium which might otherwise attach to 
their meetings in these troublesome times, as though they were 
designed to promote some seditious plans, which they wished to 
conceal from the present government. 

The subordinate standards, of which we speak, especially our 
solemn Covenants, are also charged with favouring compulsory 
measures, even in matters purely religious. And hence it is 
supposed, that our reformers did not properly understand the 
rights of private judgment, nor the proper spirit of our Saviour's 
doctrine, " That his kingdom is not of this world." Neither 
this, nor the above mentioned, are new objections. All of 
them, and many others besides, were urged, if not with greater, 
at least, with as much plausibility as they are now, more than a 
hundred years ago. They were also very ably answered by the 
reformers themselves, though many of the publications on that 
subject are now to be obtained with difficulty, and some ot 
them not at all.> 

It is given as the character of the upright man, that he will 
not be readily disposed even to take up a reproach against his 
neighbour.* But it is matter of regret, in our time, that many 
will swallow with greediness bold and totally unfounded asser- 
tions, in opposition to the covenants and work of reformation; 
while they will scarcely grant a hearing to strong and incon- 
testible proof in their favour. If one, speaking at random, 
should tell them, " Our reformers were for propagating their 
religion by fire and sword. They went about, with the coven- 
ants in the one hand and the sw r ord in the other, giving men 
their choice ;" at once the malicious tale is believed ; opinions 
and principles are formed upon it; though, all the while, a 
grosser calumny never existed. Our reformers, in the posses- 
sion of their religious, as well as civil liberties, taught the pro- 
priety of defending themselves by arms, when they were 
wickedly attacked, and attempts made to rob them of their valu- 
able rights ; but to the doctrine of actively propagating religion 
by the sword they were totally strangers. Let not our law 



* Psalm, xv. 3. 



AND DEFENCE. 



171 



condemn any man before it hear him, lest the Heathen them- 
selves rise against us, in the judgment. 

With regard to the National Covenant of Scotland, respect- 
able men, of indefatigable industry and unwearied research 
have solemnly declared, that, after a laborious investigation, 
they could find no proper evidence that any force was ever used 
in Scotland to make any take the Covenant, except in 1639, by 
Montrose and Monro, two military men, without any warrant 
from church or state.* These two officers, whose zeal in this 
affair was not according to knowledge, and who acted beyond 
their commission, afterwards appeared in their true colours, as 
dangerous enemies to the work of reformation. But the un- 
warranted act of an individual or two can never be justly 
charged upon the great body, openly and honestly disavowing 
all such conduct. 

Messrs. Henderson, Dickson, and Cant, these eminent ser- 
vants of Christ, distinguished in 1638 by their public spirit, in 
valiantly promoting the covenanted interest, make free to assert, 
" No pastors in our knowledge have been either forced to flee, 
or have been threatened with the want of their stipends, for re- 
fusing their subscription. Arguments have been taken from 
promised augmentation of stipends to hinder subscription. Fear 
of worldly loss rather hinders men to subscribe, than scruples 
of conscience. In this day of the Lord's power, his people have 
most willingly offered themselves in multitudes like the dew of 
the morning. Others, of no small note, have offered their sub- 
scriptions, and have been refused till time should try their sin- 
cerity from love to the cause, and not from the fear of man. 
No threatenings have been used, except of the deserved judg- 
ments of God, nor force, except the force of reason, from the 
high respects which we owe to religion, to our king, to our- 
selves, and to our posterity."f Speaking of the remarkable 
cheerfulness with which the covenant was almost universally 
subscribed, in 1638, says a pious writer on the subject, " They 
resolved upon renewing the National Covenant, which had been 
almost buried for forty years before. Being read in churches, 
it was heartily embraced, sworn, and subscribed by all ranks, 
with many tears and great joy ; so that the whole land, great 
and small, a very few excepted, without any compulsion 
from church or state, did, in a few months, cheerfully return 
to their ancient principles, and subject themselves to the oath of 
God for reformation."^: On this memorable occasion, we see, 
compulsory measures were neither needed nor employed. 

After the treaty at Birks, in 1639, when "the king complain- 



• Brown's Lett, on Toleration, p. 151. t Ans. to Doctors of Aberdeen, p. 42, 44. 

* Willison's Testimony, p. 7» 



172 



EXPLANATION 



ed that the Scots still kept up unlawful meetings, who pressed the 
subjects daily to adhere to the covenant. Lord Loudon an- 
swered, that no meetings were kept up by them but such as 
were agreeable to the acts of parliament ; and although they 
behoved to adhere to their covenant, as most necessary and law- 
ful, yet they averred, that none had, to their knowledge, been 
urged to subscribe it."* As the king, at this time, strongly 
urged the abjuiing of the covenant, our worthy reformers, con- 
sidering its obligation as indissolvable, judged it seasonable, when 
necessity pointed out the duty of trying who were friends or 
foes, to offer the covenant for subscription to such of the lords 
of Session as had not already subscribed it. The result was, 
that the most of them refused it. Yet, even these historians 
who are well known to disapprove of the covenant, cannot so 
much as pretend that ever the least violence was offered to the 
recusants; " yea," adds our author, " this had been a practical 
contradiction to what the covenanters had all along declared."f 
Are these the men who wished to propagate the religion of Je- 
sus by the sword of steel ? 

In the progress of the reformation, our noble ancestors still 
declare themselves the friends of that properly bounded liberty, 
wherewith Christ hath made his people free. The express 
words of the standards themselves are, " God alone is Lord of 
the conscience, and hath left it free from the doctrines and com- 
mandments of men, which are in any thing contrary to the 
Word, or beside it, in matters of faith or worship." J They 
evidently consider God alone as the sovereign Lord of the 
conscience ; and, at the same time, the conscience of every man 
as subject to his righteous law. Accordingly, whenever the pub- 
lic regulations of either church or state are actually brought to 
this unerring rule, fully demonstrated to be agreeable unto it, 
and not only so, but also solemnly ratified by the mutual con- 
sent of the representatives in either department, then all be- 
come obliged to conform : not in virtue of some men's claim to 
exercise lordship over the conscience of others, but in virtue of 
the divine authority, speaking through the medium of scriptural 
regulations ; in virtue of that mutual consent, by which these 
regulations were adopted ; and in virtue of that responsibility, 
not only to God but also to one another, which is inseparable 
from the very existence of all society, whether civil or ecclesias- 
tic. After this, for individuals or malignant factions, under the 
pretence of conscience and the right of private judgment, to rise 
up in open rebellion against the established authorities, is evi- 
dently to fight, not only against men, but against God himself. 



• Steven. Hist. vol. 3, p. 761. 
Confc chap. 20, seet. 2. 



t Steven. Hist. vol. 2, p. 709. 



I Westtmn'. 



AND DEFENCE. 



173 



This was exactly the case in those troublesome times, when 
the Confession and covenants were composed. And it is to 
men of this description that our worthy reformers refer, when, 
in the 4th sect, of this same chap, they say, " Because the 
powers which God hath ordained, and the liberty which Christ 
hath purchased, are not intended by God to destroy, but mutu- 
ally to uphold and preserve one another, they who, upon pre- 
tence of Christian liberty, shall oppose any lawful power, or the 
lawful exercise of it, whether it be civil or ecclesiastical, resist 
the ordinance of God." Such are the persons who, they say, 
" may lawfully be called to account, and proceeded against by 
the censures of the church, and by the power of the civil magis- 
trate." It is in this sense, likewise, that our Testimony is to be 
understood, when it approves of proceeding against some atro- 
cious offenders, not only by church censures, but also by the 
power of the magistrate. That both the civil and the ecclesi- 
astical authority of that time agreed to have the covenants en- 
forced by civil, as well as ecclesiastical pains, is not refused. 
But let the case be truly stated, and it is hoped that the seeming 
inconsistency of this will soon evanish. 

The public calamity under which the nation then groaned 
was twofold ; strong opposition to the true reformed religion, 
as openly professed in the church, and malignant plotting 
against the fundamental laws and liberties of the state. Both 
these evils were combined in the malicious conduct of many 
restless and formidable factions in the land. The enemies, 
with whom the covenanters had to do were not simply charge- 
able with heretical opinions, peaceably retained with themselves, 
but with heretical opinions, manifested, supported, and propa- 
gated, in a seditious and treasonable manner. This is attested 
by the preamble to the Solemn League and Covenant itself, the 
well authenticated histories of that period, and other unexcep- 
tionable vouchers. — " The miseries of Ireland," says Mr. Hen- 
derson, who was personally concerned in framing the League, 
"and the distresses of England, and the dangers of the kingdom 
of Scotland growing to greater extremity, the convention of 
estates, upon their meeting, received information of divers 
treacherous attempts of Papists in all the three kingdoms."* 
The Westminster Assembly, in their exhortation to the taking 
of the covenant, expect many cheerfully " To join in this happy 
Bond, for putting an end to the present miseries, and for saving 
both the king and kingdom from utter ruin, now so strongly and 
openly laboured by the Popish faction, and such as have 
been bewitched and besotted by that viperous and bloody gen- 
eration.'^ Speaking concerning false kinds of peace, Mr. 



* Coll. of Scrm. S^ches, &c. p. 104. Edit. Glas. 17*1. t Id. p. 374 

Y 3 



174 



EXPLANATION 



Tesdale, a member of the Assembly, observes, " You may soon 
discover here the peace of our adversaries, the agreement of 
Atheists and Papists, Priests and Prelates, Irish rebels and 
English traitors to ruin church and commonwealth."* 

We see, then, that the persons of whom the malignant factions 
were composed sustained a double character ; they were, at 
once, obstinate gainsayers of the truth as it is in Jesus, and se- 
ditious enemies to the state. The remedy behoved to be suited 
unto the disease. Accordingly, we find, that the Solemn League, - 
though loosely taken, it may be considered as a religious 
covenant, yet, when strictly viewed, is evidently a complex oath, 
containing, not only a religious vow, to be for God and not for 
another ; but also an oath of allegiance to the civil government, 
in the defence of the nation's precious liberties. No wonder, 
then, that the censures be also twofold, civil, and ecclesi- 
astical pains. But were they administered indiscriminately, and 
out of their proper place ? By no means. Considered simply 
as obstinate enemies to the religion of Jesus, or as scandalous 
in their practice, the offenders were brought before the church, 
and proceeded against by her censures, sometimes even to ex- 
communication. But proving, as many of them did, still irre- 
claimable, and persisting in their seditious and treasonable mea- 
sures, they were also considered as rebels in the state ; and 
were then, and not sooner, delivered over to the civil power, 
to be punished accordingly. Is it not still the custom, and 
reckoned a warrantable custom too, to punish seditious and 
treasonable persons with civil pains ? 

It will, no doubt, be objected, " Why did our reformers give 
their covenant this form ; could they not have framed two dis- 
tinct covenants, or oaths, the one civil, and the other religious?'' 
To this we reply, that, from the calamitous circumstances of 
the time, they could scarcely be considered as having proper 
room left for a choice in that respect. The complex evil, and 
the double character, were already before them ; and, therefore, 
they framed their covenant so as to meet the double danger. 
They might, indeed, have split it into two, and sworn the one 
on the one day, and the other on the other. But where would 
have been the substantial difference ? If things are kept distinct 
in themselves, and each observed in its own place, though they 
should be done by the same men, and on the same general 
occasion, the harm cannot be very great. Doth not the Chris- 
tian, acting in character, perform both civil and religious duties 
every day of his life ? Why, then, may he not, in the same 
covenant, solemnly engage to do both ? 

But, in order to substantiate the charge of compulsory mea- 



* Serai, bef. Pari. Aug. 28. 1644. p. 6. 



AND DEFENCE. 



175 



sures in matters of religion, a character must be found exactly 
of the following description : — A person, in every other respect 
a peaceable and inoffensive member of society, propagating no 
opinions, nor chargeable with any practices injurious to the 
peace and happiness of mankind ; but only found to enter- 
tain some religious scruples in his own mind about the propri- 
ety of the covenants, or such like, in all other respects harmless. 
If it can be proved that men of this description had corporal 
punishments inflicted upon them, by the authority of church 
and state, it will be doing something to the purpose. But all 
arguing from the complex character, without attending to the 
distinctions observed by our reformers themselves, is evidently 
inconclusive. 

As it is a subject of much discussion in our times, we crave 
the attention of our readers to a few additional extracts, out of 
many, which might be produced in defence of the ancient Cov- 
enanters against the charge of unwarrantable compulsion in mat- 
ters purely religious. 

The famous assembly at Westminster, in their exhortation to 
the taking of the covenants, when answering the objection about 
the extirpation of Prelacy, positively declare, " Nor is any man 
hereby bound to offer any violence to their persons, but only in 
his place and calling to endeavour their extirpation in a lawful 
way."* This exhortation was read and approved in the English 
House of Commons. - f 

Mr. Coleman, a member of the Assembly, in reply to the 
query, " Whether by any law, divine or human, may reforma- 
tion Oi religion be brought in by arms ?" says, " I answer nega- 
tively, It is not. The sword is not the means which God hath 
ordained to propagate the gospel ; Go and teach all nations ; 
not, Go and subdue all nations, is our Master's precept."f 

Mr. Caryl, another member of the Assembly, and whose 
praise is also in the churches, in his sermon, at a public con- 
vention for the taking of the covenant, hath these very plain 
and expressive words, " Where conscience is indeed unsatisfied, 
we should rather pity than impose, and labour to persuade ra- 
ther than violently to obtrude.";]: 

Mr. Palmer, also a member of the Assembly, and an able ad- 
vocate for the covenanted interest, thus ingenuously teacheth, 
" I know a difference is to be put, when we come to deal with 
persons tainted with dangerous opinions. Some are to be 
handled with all compassionate tenderness, . as being scrupled 
through weakness and infirmity ; but others, who are not only 
obstinate, but active to seduce and breed confusion, must be 
saved with fear, as pulling them out of the fire, and that they 



• Col. of Serm. p. 375. t Id. p. 152. \ Id. p. 179. 



176 



EXPLANATION 



may set others on fire also. Though still a spirit of meekness 
is requisite, even toward such, in regard to their persons."* 

Mr. Thorowgood, who also ranks in the honourable list of 
Westminster Divines, very honestly declares his sentiments on 
the subject. " Fierce and furious prosecution," says he, " even 
of a good cause, is rather prejudice than promotion. We must 
tenaciously adhere to all divine truths ourselves, and with our 
wisest moderation labour to plant and propagate them in others. 
Opposites, indeed, must be opposed, gainsayed, reclaimed; 
but all must be done in a way, and by the means appointed from 
heaven. It is one thing to show moderation to pious, peace- 
abl e, and tender consciences ; it is another thing to proclaim 
beforehand toleration to impious, fiery, and unpeaceable opin- 
ions. Let moderation be so much awake, that discipline fall 
not asleep. The Papists, indeed, expect your moderation, and 
surely such should be shown them as may preserve your lives, 
and the kingdoms from their frauds and cruelties. Though 
their religion, like Draco's laws, be written in blood, yet none 
of them ever suffered death among us, merely for religion."f 
One extract more shall at present suffice. 

Mr. Gillespie, our young, but singularly judicious commis- 
sioner to the Westminster Assembly, meets this objection, 
"Why are we forced and compelled into the covenant?" "An- 
swer 1. If any known malignant, or complier with the rebels, 
or with any enemy of this cause, hath been received either to 
the covenant or sacraments without signs of repentance, I mean 
such as men in charity ought to be satisfied with, for their former 
malignancy and scandal, it is more than ministers and elder- 
ships can answer, either to God, or to the acts and constitutions 
of this national church. I trust all faithful and conscientious 
ministers have laboured to keep themselves pure in such things. 
2. Men are not otherwise drawn or forced into the covenant, 
than into other necessary duties. Nay, it ought not to be called 
a forcing or compelling. Are men forced to spare their neigh- 
bour's life because murder is severely punished ? Or are men 
compelled to be loyal because traitors are exemplarily punished ? 
There may and must be a willingness and freeness in the doing 
of the contrary duty, although great sins must not go unpunish- 
ed. Men are not compelled to virtue because vice is punished, 
else virtue were not virtue. Those that refuse the covenant, re- 
proach it, or rail against it, ought to be looked upon as enemies 
to it, and dealt with accordingly; yet, if any man were known 
to take the covenant against his will, he were not to be re- 
ceived ."J 



* SeriTi. bof. Pari. Aug. 13, 1644. p. 55. f Serin, bef. Parliam. Dec. 25, 1644 
p. 15, 21, X Miscel. Quest, p. 191. 192 



AND DEFENCE. 



1/7 



Such sentiments plainly show that our reformers were pretty 
well acquainted with the nature of Christ's spiritual kingdom, 
Christian liberty, and the rights of conscience ; and that they 
would suffer little, or rather nothing at all, by a comparison 
with the most enlightened modern writers on the subjects. It 
is hoped that our readers will carefully observe that the doc- 
trines contained in the above extracts, of which kind many more 
can be produced, were not spoken in a corner, or amongst a few 
select friends : they were delivered in the most open manner, 
and before the most public associations, composed of all ranks 
and degrees of men in the kingdom. They were heard, approv- 
ed, and ordered to be published, by the highest authorities in 
church and state; at the very time when, in their respective 
places and stations, they were employed in taking and enforcing 
the covenants. 

To an unbounded liberty for every man to think and act as 
he pleases, even in contempt of righteous laws, whether human 
or divine, these champions for truth were, indeed, strangers ; 
but of liberty, without licentiousness, they seem to have had 
pretty correct ideas. A modern writer, whose sentiments in 
general appear to be abundantly liberal, and who will not very 
readily be convicted of narrow-mindedness or bigotry, says, " I 
denominate that a state of liberty in which every man's person, 
property, and free agency, is secured or circumscribed by laws 
which have been agreed to by the majority of the people at 
large, either in their own persons, or by a representation pri- 
marily and tacitly, if not expressly allowed by the people. Salu- 
tary restraint," he adds, " is the very principle of liberty ; and 
they who, from their restless disposition, or from misapprehen- 
sion, endeavour to throw off every species of coercion, are in 
reality enemies to that freedom which they pretend to pro- 
mote."* He is speaking chiefly of civil liberty, as circum- 
scribed by the salutary laws of the state; but the same doctrine, 
substantially, will apply to religious liberty, as circumscribed by 
the righteous laws of Christ in the church. The covenants re- 
spect both. And, however much our reformers might have dif- 
fered from this author on some other topics, it is obvious that, 
with respect to coercion, or legal restraint, they ordinarily acted 
upon the same general principle which he here recognizes. The 
covenants, and other corresponding public deeds of that time, 
were the result of general and mature deliberation. They were 
adopted by the mutual consent of the nation's representatives at 
large, both in church and state. In obtaining this consent, our 
worthy forefathers insisted much and frequently on the propri- 
ety of acting from judgment and conscience. They showed 



* Knox's Essays, vol. 1, p. 54, 5. 



178 



EXPLANATION 



much holy diligence to have all ranks of men well informed con- 
cerning the nature, the warrantableness, and the seasonableness 
of such covenants. If any, otherwise peaceable and inoffensive 
subjects, in church and state, had religious scruples in their 
own mind, both the open doctrine and uniform practice of our 
pious ancestors recommended all possible tenderness, in labour- 
ing to have these removed. But, on the other hand, when 
cruel Popish factions, under the fair pretence of only claiming a 
liberty to serve God, in their own way, were plotting the utter 
ruin of both church and state, and seeking the overthrow of all 
laws, human and divine ; in such a case, indeed, they could not 
help thinking that salutary restraint and well regulated coer- 
cion were indispensably necessary. And what nation under 
heaven, properly consulting her own own safety and happiness 
in time of danger, would not find it advisable to act on the same 
great principle ? 

But after all, even though we should allow that some acts of 
council, of parliament, or of assembly, are expressed in terms 
too rigorous, and manifest rather too much keenness to have the 
covenants imposed on all men in the kingdom, whether reason 
were or none, how does that affect the cause ? Whatever 
high opinion we may have of these acts, in general, they were 
never incorporated into our standards or testimonies ; nor is the 
approbation of them ever imposed on any person, as a term of 
admission to the privileges of the church. We never asserted 
that, even in the best period of reformation, the church was per- 
fect ; or, that every particular measure, on every occasion and 
in every place, whether in England or Scotland, was, in all its 
circumstances, defensible and proper. The Confession, and 
Covenants themselves, are neither the better nor the worse for 
the manner in which they were at first enforced. It hath been 
a received maxim in all ages that, amidst great and public 
dangers, some severe laws have been enacted, rather with the 
design of striking terror into restless opposers, than with the 
view of being literally executed in every instance of transgres- 
sion. If we be really the friends of our covenanting ancestors, 
how is it that we will not make the same allowances for them 
which have been made for all other men in similar circum- 
stances, ever since the world began ? 

Should any, to excuse their opposition, say, " They have no- 
thing to do with the above, or with any other sentiments of our 
reformers, in the rest of their writings, the plain language of 
the standards themselves warrants their objections it is evi- 
dent this amounts to the same thing as to say, that they have 
nothing to do with Christian candour, or that charity which 
thinketh no evil, but rather teacheth us to hear even our oppo- 
nent to an amen, and to allow him the liberty of explaining 



AND DEFENCE. 



170 



himself. Were the objectors to find detached expressions, se- 
lected from their writings or speeches, and tortured in the most 
unmerciful manner, without admitting their connexion with 
the otherparts of the same writings, or with the uniform prac- 
tice of the same men, it is presumed that they would embrace 
the earliest opportunity of claiming that same liberty for them- 
selves which they, very unreasonably, refuse to our reformers. 

Fully satisfied, therefore, that the contents of our Wesmi li- 
ster Confession of Faith, and Catechisms, are agreeable to 
the Word of God ; finding such dubious-like expressions, as 
may seem? at first sight, rather to favour unwarrantable coercion, 
to be very clearly explained in other writings of the same 
men ; and convinced that both the ancient and modern objec- 
tions against them are ill founded ; we reckon it still our duty, 
and expect it of all who wish to hold communion with us, to 
approve, and adhere to them, substantially, as they stand. 



ON ARTICLE III. 



This article requires our assent to the divine right and original 
of Presbyterian church government. 

As the great body of the inhabitants of Scotland profess them- 
selves Presbyterians ; the propriety of this article, it is hoped, 
will not be much disputed ; but though it should, it doth not 
comport with our present design to enlarge on the subject. 

That the power of church discipline and government is not 
lodged in the community of the faithful at large, but is entrust- 
ed to the office-bearers, or public and regularly installed minis- 
try of the church, appears perfectly obvious from the distinction 
which is constantly made, through the whole of the New Tes- 
tament, between the spiritual rulers, called to labour in Word 
and doctrine, or to rule with diligence, and those who are to be 
subject to them in the Lord, obeying them, and esteeming them 
highly in love, for their works' sake. It is no less evident from 
our Lord's words, addressed to the apostle Peter, and his fellow- 
disciples, now solemnly called and set apart to the work of the 
ministry, by himself, as King upon the holy hill of Zion. " Up- 
on this rock," says he, " I will build my church, and the gates 
of hell shall not prevail against it. And I will give unto thee 
the keys of the kingdom of heaven : and whatsoever thou shalt 
bind on earth shall be bound in heaven ; and whatsoever thou 



180 



EXPLANATION 



shalt loose on earth shall be loosed in heaven."* The same 
thing is also manifest from those inspired epistles, addressed to 
the angels or ministry of the churches in Asia. The ministry 
in one of these churches is sharply reproved for retaining in 
communion persons who were erroneous and openly scandalous ; 
while the ministry of another is much commended for cast- 
ing them out : f — Plainly importing, that the power of ministeri- 
ally binding and loosing, in the name, and according to the laws 
of Christ, was lodged with them. 

That lesser ecclesiastical courts, of more limited inspection 
and jurisdiction, should consider themselves as subordinated 
unto greater courts, where there are more counsellors, and, con- 
sequently, the higher probability of safety, in passing such de- 
cisions as are of general concern, is sufficiently obvious from 
the sacred description of that venerable synod which met at 
Jerusalem in the days of the Apostles.:}: While it perfectly 
harmonizes with the nature, and comely order of all society in 
general. And, 

That the church's adored Head allows no superiority to any 
one individual minister of the Gospel above another, but con- 
siders them all as brethren of equal authority, is clear as noon- 
day, from his own express and very pointed language. " Ye 
know," says he, " that the princes of the Gentiles exercise do- 
minion over them, and they that are great exercise authority 
upon them. But it shall not be so among you. One is your 
Master, even Christ ; and all ye are brethren. Neither as being 
lords over God's heritage, but being ensamples to the flock."$ 
The indiscriminate use of the words bishop and presbyter, in 
the New Testament, to signify one and the same official charac- 
ter, and the granting to a judicial meeting of presbyters the 
power of ordination, which is the highest power claimed in the 
church, also proclaim the equality of Gospel ministers. 

The Presbyterian form of church government, therefore, 
agreeably to our subordinate standards, seems to be the only 
form which can properly claim a divine original. It makes a 
distinguished part of the faith once delivered to the saints in 
these covenanted isles of the sea. In the support and defence 
of it, our pious and venerable ancestors made a noble stand, 
many of them resisting unto blood, striving against sin, and not 
reckoning their lives dear unto themselves; if so be they might 
transmit it, in its original simplicity and purity, to the rising 
race, as the divinely appointed and comely order of Christ's 
house. We, accordingly, consider it as still deserving a place in 
our terms of admission to the privileges of the church. Those 



* Matt xvi. J 8, 19. f Rev. ii. 
xxiii. 8; 1 Pet. v. 3. 



+ Acts, xv. 



§ Matt. xx. 25, 26, and 



AND DEFENCE. 



V 

181 



who wish to see its claim to a divine original fully demonstrated 
by strong and conclusive arguments, may consult, among others, 
the publications mentioned at the foot of the page.* 



ON ARTICLE IV. 



The fourth article respects the perpetual obligation of our 
solemn Covenants, and the propriety of the Renovation at 
Auchensaugh, 1712. 

The great and important duty of public covenanting, even in 
New Testament times, hath been so fully illustrated, and clearly 
defended in many publications, both ancient and modern, that 
we reckon it quite superfluous to enter into a discussion of the 
subject here. 

While we firmly believe that the public covenants of ancient 
Israel comprehended great and important moral duties, equally 
incumbent upon men, in all periods of the church ; while we 
find that the first commandment of the moral law, in the true 
scope of it, requires us to avouch the Lord to be our God, and 
to persevere in his worship and service, the very substance of 
all proper religious covenanting ; while we cannot refuse, that 
the third commandment, rightly understood, plainly teaches us 
to fear the Lord our God, and, when lawfully called unto it, to 
swear by his name ; while we read many precious predictions in 
the Old Testament, fortelling that, in the days of the Messias, 
men should subscribe with their hand unto the Lord, vow a 
vow unto him and perform it, and should say, Come, and let us 
join ourselves unto the Lord in a perpetual covenant, never to 
be forgotten; and while we find, that every baptized Christian, 
taking the Bible into his hand, as the rule of his faith and prac- 
tice, sitting down at the holy table of the Lord, and opening 
his mouth in a public profession of the Christian religion, evi- 
dently doth what is to all intents and purposes substantially 
the same with solemn covenanting; though we had no other 
arguments for it, we cannot withhold our consent to the propri- 
ety of our ancestors' conduct, in taking the burden upon them for 
themselves and their posterity, that they would be for God, and 
not for another: in the believing improvement of hisgracious 



* The ©Band Debate.; The Divine Right of t Church Government, by the London 
Ministers; The Due Right of Presbyteries, by Mr. Rutherford: Letters on the Con- 
stitution, Government, and Discipline of the Christian Church, by Mr. Brown ; A 
Short Vindication of Presb\ terial Church-Government, by Mr. Whytock. 



18-2 



EXPLANATION 



promise, " I will establish my covenant between me and thee, 
and thy seed after thee, in their generations, for an everlasting 
covenant, to be a God unto thee, and to thy seed after thee." 

A very slight attention to our solemn covenants will serve to 
show that the matter of them is Scriptural, and that, therefore, 
they may be safely sworn. 

As to the National Covenant of Scotland, its great object is, 
evidently, the renouncement of Popery, together with all super- 
stitions of the same description. But if the church of Rome 
be the mystical Babylon of the New Testament, if the Romish 
church indeed be false, blasphemous, idolatrous, bloody, soul- 
ruining, and deceitful, as hath often been abundantly proved, 
and as the Presbytery have shown in their "Testimony and 
Warning against Popery,"* then the divine injunction applies, 
in its full force, " Come out of her, my people, that ye be not 
partakers of her sins, and that ye receive not of her plagues." 
Our obedience to this sovereign command is very properly tes- 
tified, by seriously swearing, in the name and strength of the 
Lord, never to touch the unclean thing. 

A great many acts of parliament are introduced into this 
National Covenant. The reason is sufficiently obvious. Our 
reformers, at that time, were considered by many as taking too 
much upon them, acting beyond their commission, and laying 
themselves open to the charge of seditious conduct. In their 
own vindication, they quoted these numerous acts, to prove that 
they were doing nothing but what w T as authorized by the funda- 
mental laws of the kingdom, as well as by the Word of God. 
If those who approve of the Covenant have an opportunity of 
seeing and reading these acts, for their own satisfaction, it is 
well, they should certainly embrace the opportunity. At the 
same time, though they should never have it in their power to 
see one of them, yet it is practicable for them to swear the 
covenant itself, in truth, in righteousness, and in judgment. 
They have the body of the solemn deed, and ma}-, at all times, 
compare it with the infallible standard of right and wrong. 

It is also observable, that, in describing the various abomina- 
tions of Popery, the National Covenant employs many terms, 
which, though familiar to the church of Rome, that mystery of 
iniquity, yet cannnot well be supposed to be fully understood 
bv every Protestant reader, who may consent unto the covenant. 
This much, however, he may see at once, that these strange 
and antiscriptural terms must be descriptive of such human in- 
ventions as are entirely beside the Word of God, being added 
to the things contained in that sacred book; and, therefore, 
ought to be rejected. An instance or two will serve to illus- 



Publisbed 1779 



AND DEFENCE. 



183 



trate this. We renounce " His five bastard sacraments." 
Every one probably does not know that these are " marriage, 
ordination, confirmation, penance, and extreme unction;" but 
Christians, in general, can very easily know that the only 
sacraments in the New Testament are Baptism and the Lord's 
Supper; and, consequently, that no institution besides can ever 
consistently be admitted as a proper sacrament. Mention is 
made of the Pope's " Shavellings." There may, possibly, be 
many sincere believers in the Protestant churches who cannot 
tell that these mean his "monks or friars, of different orders, 
who have their heads shaven in different forms, to mark their 
distinguished pretended holiness ;" but all may know that no 
such orders were ever appointed by Christ, and, therefore, the 
doctrine respecting them can make no part of the faith delivered 
to the saints. The same may be said of all the other Anti- 
christian abominations. Meanwhile, it is not intended to dis- 
courage, but rather to recommend such proper researches after 
the knowledge of these things as may enable us to oppose 
them with judgment and precision. 

Turning our attention to the Solemn League of the three 
nations, we find that in the first article we engage to preserve 
the true reformed religion where it is already established, and 
to carry forward the reformation where it is not yet completed. 
Say not the Scriptures that this is our duty ? H Whereto we 
have already attained, let us walk by the same rule, let us mind 
the same thing. Remember how thou hast received and heard, 
and hold fast. Leaving the principles of the doctrine of Christ, 
let us go on to perfection. For this cause left I thee in Crete, 
that thou shouldst set in order the things that are wanting, and 
ordain elders in every city, as I had appointed thee."* 

In the second article, we profess to use our best endeavours, 
without partiality, for the extirpation of Popery, Prelacy, super- 
stition, heresy, schism, profaneness, and whatsoever shall be 
found contrary to sound doctrine and the power of godliness. 
All these have, oftentimes, been clearly proved to be gross cor- 
ruptions of Jehovah's worship, and open violations of his holy 
law ; concerning which his express language is, " Thou shalt 
not do so unto the Lord thy God. What thing soever I com- 
mand you, observe to do it : thou shalt not add thereto, nor 
diminish from it. Purge out, therefore, the old leaven, that ye 
may be a new lump. Every plant which my heavenly Father 
hath not planted shall be rooted up."t 

In the third article, we undertake to preserve the rights and 
privileges of the civil authorities, in the preservation and defence 



• Phil. iii. 16; Rev. hi. 3 ; Heb. vi. 1 ; Tit. i. v. f Deut. xii. 31, 32 ; 1 Cor. 
v. 7 ; Matt. xv. 13. 



184 



EXPLANATION. 



of true religion, and liberties of the kingdoms. Nothing can 
be more consonant to the divine injunctions, " Submit your- 
selves to every ordinance of man for the Lord's sake; whether 
it be to the king as supreme, or unto governors, as unto them 
that are sent by him for the punishment of evil doers, and for 
the praise of them that do well. He is the minister of God to 
thee for good. But, if thou do that which is evil, be afraid, for 
he is a revenger to execute wrath upon him that doth evil. 
Pay ye tribute also, for they are God's ministers, attending con- 
tinually upon this very thing."* In these passages the lawful 
authority, official character, and important duty of the magis- 
trate, are inseparably connected with the people's obedience and 
support. 

In article fourth, we solemnly resolve to employ our endea- 
vours for discovering, and bringing seasonably to condign pun- 
ishment, all such incendiaries and malignants as wickedly hin- 
der the reformation, and foment divisions in the kingdoms. 
Which is nothing more than what the Lord himself requires, 
when he says, " Execute judgment in the morning, and deliver 
him that is spoiled out of the hand of the oppressor. Take us 
the foxes, the little foxes that spoil the vines. Beware of dogs, 
beware of evil workers, beware of the concision."-j- 

In article fifth, we swear to do what we can in our respective 
places, for preserving, to all posterity, the settled peace and 
union of the kingdoms. The union principally intended re- 
spects the common faith, delivered to the saints, in all its 
branches ; and, therefore, the endeavouring to keep it exactly 
corresponds to the inspired recommendation, " Endeavouring 
to keep the unity of the Spirit, in the bond of peace.":}: 

In the last article of this League, we bind ourselves to assist 
and defend each other, and jointly to persevere in prosecuting 
the great ends of the covenant, without giving place to indiffer- 
ence or defection. God himself certainly commands so much. 

Bear ye one another's burdens, and so fulfil the law of Christ. 
Stand fast in one spirit, with one mind striving together for the 
faith of the Gospel. Be ye steadfast, unmovable, always 
abounding in the work of the Lord."§ 

To covenants, the matter of which is so evidently agreeable 
to the unalterable precepts of the moral law, we may safely ap- 
ply the inspired Apostle's language, " Though it be but a man's 
covenant, yet if it be confirmed, no man disannulleth or addeth 
thereto." || Indeed, if it can once be proved, as it has often 
been, in the most convincing manner, that the church, as such, 
as well as men in other capacities, may warrantably enter into 



* 1 Pet. ii. 13, 14; Rom. xiii. 4, 6. t Jerem. xxi. 12 ; Song, ii. 15 ; Phil, iii.2. 
+ Eph. iv. 3. § Gal. vi. 2 ; Phil. i. 27 ; 1 Cor. xv. 5S. \\ Gal. iii. 15. 



AND DEFENCE. 



185 



public scriptural covenants at all, their obligation must neces- 
sarily be perpetual; inasmuch as the church, collectively con- 
sidered, is still the same permanent society, which can never 
die; though the individuals, of whom she may have been com- 
posed, in any given period, should be no more. And, if even 
civil deeds amongst men, when they are legally executed, bind 
not only the persons presently entering into them, but them, 
their heirs, and successors to all generations ; much more must 
we consider these religious covenants, which are executed accord- 
ing to the revealed will of our heavenly Lawgiver, to be bind- 
ing not only upon the generation of the church, more immedi- 
ately entering into them, but also on their heirs and successors 
to the end of the world. 

Concerning these covenants, some have proposed the query, 
" In what sense can they be said, as they are in our Testimony, 
to be of divine authority or obligation ?" We reply, The divine 
authority of heaven's great Sovereign is, evidently, interposed, 
in requiring us to enter into such covenants, " Vow unto the 
Lord your God." And when once we have entered into them, 
the same divine authority binds us to performance, " Pay that 
which thou hast vowed." Add to these, that the great and 
dreadful name, THE LORD OUR GOD is invoked in the 
solemn transaction, while his declarative glory among men is 
deeply concerned in the faithful fulfilment of our engagements. 
So that, besides the intrinsic obligation of the covenants, viewed 
simply as human deeds, whereby men bind their souls, there is, 
in all such covenants, an obligation of divine authority, requiring 
first to make, and then to perform our covenants ; from the in- 
vocation of the divine name, considering Jehovah as witness 
and avenger, and from the interfering with the divine glory, in 
the keeping or violating of our oath. Hence, in the Scripture, 
the same oath is, in one respect, considered as the covenant of 
the man giving his hand ; and, in another respect, as the Lord's 
covenant, whose glory is concerned in it.* Our Testimony, if 
properly attended to, explains itself; telling us, the covenants 
"are of divine authority, or obligation, as having their foun- 
dation UPON THE WORD OF GoD."f 

Some have also questioned, " Whether or not the covenants 
can properly lay us under any additional obligations to duty, 
besides what we are already under, from the divine law ?" In 
all disputes, the explaining of our terms is highly requisite. If 
by additional or superadded obligation be meant something 
introduced to supply a defect, or to bind where we were at 
liberty, it is plain that no human covenants can, in this sense, 
impose a superadded obligation ; for God's law is absolutely 



Ezek. xvii. 18, 10. 



t P. m, Belfast Edition. 

A a 



186 



EXPLANATION 



perfect, and necessarily binds to every possible duty, both as to 
matter and manner, according to the station which we fill. But 
if by superadded obligation be meant a further and very awful 
consideration, which also should have a strong influence in 
prompting us to the faithful discharge of his duty ; in this sense 
the covenants undoubtedly contain an additional obligation; 
for, besides the authority of the divine law obliging us, we, by 
our own voluntary deed, likewise bind ourselves to the consci- 
entious performance of the same things. 

Those who approve of the original covenants themselves, 
cannot consistently deny the propriety of the Auchensaugh 
renovation, which is also mentioned in this article of our Terms ; 
seeing it must be obvious to every one who hath properly per- 
used that deed that there is not the least substantial alteration. 
After omitting the designations, Noblemen, Gentlemen, &c. 
which could not apply to them, being only a few private Chris- 
tians, with one minister and a probationer, and after adding a 
few marginal notes, accommodating them to the real circum- 
stances in which the swearers then were, the old covenants re- 
main as they were. There are, indeed, accompanying that 
renovation, an enlarged Acknowledgement of sins, and an En- 
gagement to duties. These, also, were necessary, in order to 
accommodate the solemn transaction unto the existing circum- 
stances of the nation in which the swearers lived, as well as un- 
to their own condition. 

It will not be refused, that in the Engagement to duties con- 
nected with the Auchensaugh renovation, our zealous fore- 
fathers use some remarkably strong, and perhaps rather incau- 
tious expressions, in declaring their resolution not to submit 
unto some of the public burdens which they particularly 
specify. But they evidently considered their submission unto 
these as necessarily implying a homologation of the present 
constitutions, civil and ecclesiastic ; and, on that footing, refused 
to yield. In the leading and general principle, then, that it is 
inconsistent for Dissenters to submit unto such things, as, 
strictly speaking, imply an approbation of the present constitu- 
tions, or a proper recognizing of the constituted authorities, 
they and we are perfectly agreed. But, as it is difficult to draw 
the exact line of distinction between these things which, in the 
very nature of them, abstracting from any question for con- 
science' sake, properly imply the recognizing of the existing 
power under which they are done, and those things which do 
not, we need not be surprised though there be some diversity, 
both in opinion and practice, concerning the yielding or not 
yielding to some particular specified national burdens. 

It is abundantly obvious that all the taxations in general 
which our noble martyrs, in the late persecution, positively re- 



AND DEFENCE. 



187 



fused to pay, were imposed avowedly for the purpose of sup- 
pressing the very cause which these martyrs were endeavouring, 
at the hazard of their lives, to maintain; and not simply for the 
general and undefined support of the existing government. This 
brought the matter closely home to their conscience, as faithful 
witnesses for Christ and his persecuted cause. But as no taxa- 
tions in our time are, as yet, imposed for a similar purpose, 
it is surely pushing the matter too far to consider the bare 
yielding unto them, for wrath's sake, as necessarily involving a 
contradiction to the martyrs' testimony. Even these martyrs 
themselves, as far as we can learn, yielded to the general bur- 
dens which were not of the description above specified ; and yet 
they openly disowned the powers which then were. Swearing 
oaths of allegiance to the existing authorities ; holding places 
of public trust under them ; praying, in the formal and unquali- 
fied manner, for a blessing, prosperity, and success unto them, 
in their official capacity as our rulers ; and formally recogniz- 
ing their several courts of judgment, are the principal things 
which our Testimony specifies, as necessarily implying an ap- 
probation of the united constitution, and a direct acknowledg- 
ment of the existing power. But it does not view any thing 
else in the same light as matters stand at present. So long, 
therefore, as we are enabled to keep ourselves free of these, and 
while we do not find the general national burdens demanded as 
any proof of our loyalty, nor for the purpose of suppressing the 
cause which we are endeavouring, through grace, to maintain, 
we cannot consider ourselves as convicted of inconsistency, 
though we be obliged to allow that those who are set over us 
" have dominion over our bodies, and over our cattle, at their 
pleasure ; and we are in great distress." What we chiefly in- 
tend by introducing the Auchensaugh Bond into our Terms, is 
the approbation of renewing the covenants, as it was then done, 
at that place, without overlooking any of the reformation at- 
tainments, either in church or state; and by giving a faithful 
testimony against all the defections and prevailing sins in both. 
But we do not reckon ourselves responsible for every unwary 
expression which our forefathers have used. 



ON ARTICLE V. 

In the fifth article of our Terms, we require an owning of tlie 
scriptural testimonies, and earnest contendings of Christ's faith- 
ful witnesses; and especially of our own Judicial Act and Tes- 



188 



EXPLANATION 



timony, stating and vindicating the various reformation attain- 
ments of these lands in which we dwell. 

In the instructive visions of the Revelation, we find the faith- 
ful martyrs of Jesus represented him as slain, not only " for 
the Word of God," but also " for the testimony which they 
held."* If, therefore, we mean to sustain the honourable 
character of public witnesses for Christ and his cause, and to 
be followers of them, who, through faith and patience, are now 
inheriting the promises, it seems to be highly requisite that we 
should exhibit an impartial testimony in defence of all the pre- 
cious reformation attainments, and in opposition to all the de- 
partures therefrom, which have so mournfully stained our na- 
tional character, and provoked the Lord to plead a controversy 
against us. 

Meanwhile, in exhibiting our testimony, we make no preten- 
sions to infallibility or perfection. Our design, we hope, is 
good, but we are very sensible that human weakness and in- 
firmity must always be discernible in our best performances. 
We do not assert, either with respect to our own, or the other 
testimonies which we approve, that there are no incautious ex- 
pressions in these compositions. Considering the time, and the 
peculiarly trying circumstances, in which the compilers of them 
existed, and considering that they were men of like passions 
with others, it would, perhaps, be rather unreasonable to expect 
so much. But if none of the precious truths, stated and vindi- 
cated in these testimonies, be given up ; if none of the errors or 
immoralities which they condemn be countenanced ; or, in 
other words, if the whole substance be conscientiously retained ; 
we mean not to differ with those who may plead that some par- 
ticular modes of expression might be altered for the better. 

Let it also be carefully observed here, that, with regard to the 
Deeds of which we speak, we wish to be understood in the 
same sense as before, concerning the Confession of Faith and 
the Covenants. It is only after diligently perusing, pondering, 
and comparing these testimonies with the Word of God, and 
after finding them to be founded upon, and agreeable unto it, 
that we mean to rank them among the subordinate standards of 
our church. But, as two, or more, cannot consistently walk to- 
gether in church-fellowship, unless they be agreed in sentiment 
concerning the doctrine, worship, discipline, and government 
of the church, and concerning the proper way of glorifying 
God upon earth, we reckon it exceedingly requisite that this 
agreement should be properly ascertained. For that important 
purpose, amongst others, these testimonies seem to be very 



• Rev. vi. 9. 



AND DEFENCE. 



189 



much calculated. And it is only to such of them as truly de- 
serve the characteristic epithets of Scriptural and faithful, 
that we require the assent of our church members. If any are 
disposed to question the propriety of applying these designa- 
tions, either to our own, or to the rest which we approve, we 
are always ready, as opportunity offers, to reason the matter 
with them. If we can agree, it is well ; " Let us strive to- 
gether for the faith of the Gospel, and continue steadfastly in 
the Apostle's doctrine and fellowship, and in breaking of bread, 
and in prayers/* If we cannot agree, we must part in peace. 
For we never entertained the remotest thought that these mat- 
ters were to be adjusted by any other weapons than those of 
Scripture and reason, under the influence and direction of the 
Holy Spirit. 



ON ARTICLE VI. 

The last article of our Terms respects a holy and blameless 
conversation before men. On this, we apprehend, there is no 
need to make any remarks. Even those who seek but for the 
form of godliness must admit its propriety. And certainly 
those who seriously study to reach the life and power of true 
religion will, at once, approve of giving this qualification a 
place amongst the conditions of admission to sacred privileges, 
in the sanctuary of that divine Lord, whose name is the holy 
One of Israel; who hath taught his church to sing, " Holi- 
ness becometh thine house, O Lord, for ever ;" and who hath 
solemnly declared, " that without holiness no man shall see the 
Lord." 

In proposing the above Terms of communion, we wish a dif- 
ference to be made between persons holding, proclaiming, and 
propagating sentiments in religion, opposite to those which are 
recognized by our Terms, and persons who may be, compara- 
tively, ignorant, or have private views of their own, but are wil- 
ling to be farther instructed. The former must be positively 
debarred from church fellowship, whereas milder treatment is 
due to the latter.* 

Let it also be remembered, that there is a material difference 
between church-communion, properly so called, and private oc- 
casional communion, with those who may agree in the great 



Jude, 22, 2& Horn. xiv. I. 



EXPLANATION 



essentials of salvation, through a crucified Saviour. Church- 
communion, among the professing members of Christ's mystical 
body, we consider as lying chiefly in their conscientiously walk*- 
ing together, and enjoying mutual comfort in the regular ob- 
servation of all public Gospel ordinances, in general, and joint 
participation of the solemn seals of the new covenant, in par- 
ticular ; as these are dispensed by the ministers of religion, who 
are vested with office, according to the laws of Christ. This, 
necessarily, requires unanimity in all those things which belong 
to the constitution of the church, in her organized capacity ; 
such as, doctrines to be believed, a certain mode of worship to 
be observed, a form of government to be exercised, and discip- 
line to be administered. As it doth not appear that the church, 
in her complete and organized capacity, can exist without any 
of these articles, so neither is it easy to conceive how persons 
holding jarring sentiments on these important subjects can con- 
sistently enjoy church fellowship with each other. Private 
Christian communion, we apprehend, consists in the joint dis- 
charge of those religious duties which are not peculiar to 
official characters as such, but are common to them and all 
Christians at large, in their individual capacity. Of this kind 
we may reckon reading the Scriptures ; religious conversation, 
as opportunity offers, in the course of providence; occasional 
prayer with the sick, when desired ; praising God in the family, 
when providentially lodged together ; joint craving of Heaven's 
blessing on the provision of our table, and such like. From 
private and occasional communion, with Christians of other de- 
nominations, in things like these, we never thought of debarring 
our people ; though we cannot help being of opinion, that 
church fellowship should ever be regulated by some such scrip- 
tural terms as those which we have endeavoured to exhibit and 
explain. 

Upon the whole, after taking a review of our principles, as 
founded upon the Word of God, and summarily comprehended 
in the subordinate standards of the church, we are still per- 
suaded that it is our duty to stand upon the same footing on 
which we have always hitherto stood, as a distinct body of pro- 
fessing Christians; endeavouring to contend earnestly for the 
faith which was once delivered to the saints. Amidst all the 
revolutions in sentiment, whereby the present age is distinguish- 
ed, we can find no reason for considering our avowed principles 
in any other light than that in which we have ever viewed them. 
Notwithstanding, for the satisfaction of those who have repeat- 
edly desired some farther information, we have exhibited the 
above Explanation and Defence, it is humbly apprehended, 
that no greater concessions or allowances than those which we 
have made, can be reasonably expected of men, professing, as 



AND DEFENCE. 



891 



we do, to adhere unto the whole of our covenanted reformation, 
both in church and state. 

It only remains, that we all, unanimously and seriously, sup- 
plicate the throne of God, for grace, " to be steadfast, unmov- 
able, always abounding in the work of the Lord, knowing that 
our labour shall not be in vain in the Lord." 



THE END, 



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Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

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